Final Project

Who/What: Protest against Abstinence-only Sex Education, and towards creating medically accurate sex education

When: Now

Where: Arizona as a starting point, but it could be something that expands to include the entire US

Why: It's important for people to know what their bodies are capable of, and how to prevent unwanted pregnancies. It could be argued that medically accurate sex education is a civil right because an unwanted pregnancy could lead to many problems down the line, also because men and women are affected differently by it. Abstinence-Only sex education also has no impact on teen pregnancy rates.

Feedback Forms

Questions among all of us:
1. Has the author clearly stated a thesis and described a clear identity to their protest?
2. Is the thesis addressed throughout the paper, and is the answer supported?
3. Is the research used effectively?
4. Is my structure used effectively?

Brenda
Individual questions in comments

Andrew
1. Does my paper identify historical consequence of the protest, while also identifying the rhetorical context of which the protest was being used?

Julian
1. Have I presented evidence in a clear way to support my ideas?
2. Have I used my sources in a way that makes sense and backs up my thesis?

References of Treré

Peer-Reviewed Scholarly Work - This reference is peer-reviewed scholarly work because it talks about the context of the event itself, as well as some of the literature made about it. It is peer-reviewed because it has been posted on "The Web of Science"
Leverage: Artistic interventions of the Mexican student movement 
http://zp9vv3zm2k.ssscom.ezproxy2.library.arizona.edu/?sid=tandf&iuid=98578&genre=journal&aulast=Aroch-Fugellie&date=2013&atitle=Leverage%3A+Artistic+interventions+of+the+Mexican+student+movement&stitle=Journal+of+Latin+American+Cultural+Studies&volume=22&issue=4&spage=353&

Book Scholarly Work - Looks at similar protests through a collection of essays analyzing the efficacy of online activism.
 Cyberactivism: Online Activism in Theory and Practice  
http://www.amazon.com/Cyberactivism-Online-Activism-Theory-Practice/dp/0415943205


Serious National Journal - The Guardian article about a Mexican Media Scandal. Mexican Media was a big factor in online activism for obvious reasons. This is national news because it is the Guardian British edition
Mexican Media Scandal
http://www.theguardian.com/world/2012/jun/26/mexican-media-scandal-televisa-pri-nieto

 Popular Source - This is a popular source because it is a reflection on the protest itself by someone who participated. It is written by a person, not peer-reviewed and not scholarly. 
 Reflection of a Participant
http://www.magis.iteso.mx/redaccion/reflexiones-iniciales-en-torno-yosoy132
  
Theoretical Work - The book is a basic book about collective identity, which the author uses multiple times in their essay. This is kind of his reference author for that term, so the work is an explanatory work for the term "collective identity," and qualifies as a theoretical scholarly work.
 The symbolic challenge of social movements
http://zp9vv3zm2k.ssscom.ezproxy2.library.arizona.edu/?sid=tandf&iuid=98578&genre=journal&aulast=Melucci&date=1985&atitle=The+symbolic+challenge+of+social+movements&stitle=Social+Research&volume=52&issue=4&spage=789&


Scholarly Work on Identity - This book is a great one on identity because it talks about the culture surrounding communication through the world, namely Mexico, before the internet.
Internet, society and culture: Communicative practices before and after the internet
http://www.bloomsbury.com/us/internet-society-and-culture-9781441147875/

Ethnographic Fieldwork

The summary of this section is that the section is mainly the actions taken by Heaney and Rojas. The first paragraph talks about how they garnered support from anti-war groups, as well as tried to see what these factions were doing to carry out their cause. They visited North Carolina multiple times to check in on peace rallies and civil rights events. They met up with the NCPJA, North Carolina Peace and Justice Association, and they assessed the efficacy of their recent rallies. During all these visits and reports, they took photographs and notes to assess the anti-war movement in the Northeast, Midwest, and Washington D.C. It was with this information they were able to make later claims and form ideas on protest in the early 2000s.

Ethnographic - Documenting ethnicity or groups in general
Fieldwork - We know what fieldwork is

This section contributes because readers of their articles might be skeptical about their information and opinions. They display the massive amount of work that they put into anti-war protest research, like 52 interviews, 15 of them with leaders, and their survey which was taken by at least 200 people. Displaying their methods of gathering information was potentially helpful for substantiating their ideas.

Framing Examples, Prècis for

1. Use of swastika by Nazis in WWII- Transforms an ancient symbol to represent Nazis

2. Guy Fawkes mask- Amplifies values through tying down their beliefs to Guy Fawkes as symbolic force of political activism

In Michael T. Heaney's and Fabio Rojas' essay, "The Place of Framing: Multiple Audiences and antiwar Protests near Fort Bragg," the authors propose how the usage of framing reshapes how to think about what it means to serve our troops. The authors develop the thesis by explaining protest identities during the Iraq War, also by explaining types of rhetorical frames. The author's purpose is to show how place is important to protest. The audience is students or teachers who are trying to understand or teach about rhetorical frames, and they do this by breaking things down clearly.

Perez RAP final

Brenda Pérez

Dr. Steph Brown

English 306; Advanced Composition: Protest Rhetoric, Performance, and Identity

07 March 2016

Self-Immolation of Thich Quang Duc as Protest

(Browne)

On June 11, 1963, Buddhist monk Thich Quang Duc set himself on fire in a public demonstration in protest of catholic President Ngo Dinh Diem’s discriminatory policies against Buddhists in South Vietnam. The Diem regime was vested in the interests of other Catholics and had enforced rules to systematically discriminate against and limit the advancement of Buddhists in the country. Also, about a month earlier in Hué, a Vietnamese city with a high concentration of Buddhists, there was a ban placed on the display of religious flags on the May 8th holiday of Buddha's Birthday. On that day, Diem’s brother, the Archbishop of Hué, flew flags of the Vatican, which made the situation even more turbulent, causing protests that ended in eight or nine dead by hands of the police, which included the deaths of children. These were some of the reasons that led Thich Quang duc to protest his government by means of self-immolation. Michael Biggs defines self-immolation as an act of life sacrifice that is for the good of a greater cause; it can be an act of protest in at least one of two ways–it can either be performed in public, or there must be a letter addressed to a figure of authority. Thich Quan Duc did both. Part of his letter to the president read, “Before closing my eyes to Buddha, I have the honor to present my words to President Diem, asking him to be kind and tolerant towards his people and enforce a policy of religious equality” (Biggs).

Thich Quang Duc’s self-immolation was a severe act of protest. He displayed use of ethos in a couple of ways. By examining the photograph of Thich Quang Duc’s flame-engulfed body, one can see that even though his body and flesh are burning, he remains apparently unmoved, both in his physicality and in his emotions. One does not have to know much about the extent of Thich Quang Duc’s religious training to see that he has a grasp on Buddhist principles. His display of stillness serves as a demonstration of practices gained through his religion and training as a monk. People can infer he is a monk because he wears a cloak, and also because he is in a deeply meditative state. He is able to remain calm and collected as he dies, what appears to be, an excruciating death. The act of ending his life also defies the authority of his government. It takes away the president’s control over him. It is a rejection of any potential threats the government might direct toward him, which means that by lighting himself on fire, it is not only his life that ends, but also any ties he had with the government. It is a powerful rhetorical move because he defies the influence of the president through a display of skills obtained through the very religious practices that the president was trying to eliminate.

The use of ethos does not end there. One must also take into consideration that Thich Quang Duc’s death was an act of martyrdom. He chooses death if it has a chance of securing the religious freedom of the Buddhists in Vietnam. On one hand, he shows mastery of the Buddhist practice of meditation, but on the other hand, he shows knowledge of Christianity. Thich Quang Duc protests against President Diem’s unfair treatment of non-Catholics in a way that would evoke the sentiment of hypocrisy because Christians believe that Jesus died for the salvation of mankind. Although Thich Quang Duc does not claim any divine ties, the act of martyrdom alone beckons the actions of Christ. Also, the letter addressed to President Diem is nonviolent and free of threats. His letter asks only for the president’s kindness and tolerance towards Buddhists, as well as religious equality (Biggs). Interestingly enough, kindness and tolerance are virtues of Christianity. President Diem is presented with a difficult situation if his main objective is to elevate the status of Catholics, given that Thich Quang Duc not only wrote to him peacefully, but also chose to die in order to save his people, much like Jesus did.

Self-immolation is an act that also appeals to emotions. Grief and mourning are emotions that run deep and really get to the core of the human experience, especially because they remind people of death. Choosing to die in a fire could inspire outrage and grief, as well as feelings of intense seriousness and disgust, which are understandable when someone chooses to die in such a painful and heinous way. Disgust and sadness, combined with distress, can be a potent mix of emotions. Michael Biggs quotes David Halberstam, a journalist who witnessed the action:

Flames were coming from a human being; his body was slowly withering and shriveling up, his head blackening and charring. In the air was the smell of burning flesh . . . Behind me I could hear the sobbing of the Vietnamese who were now gathering. I was too shocked to cry, too confused to take notes or ask questions, too bewildered to even think. (Biggs)

For the people who witness Thich Quang Duc’s death, the appeal to emotions is even greater. They can smell his burning body and also see it shrivel. Their disgust is experienced through most of the senses. Feelings are also intensified because fire has a symbolic meaning of passion. Another important emotion that validates the self-immolation is faith, both in Buddhism itself, and in that Thich Quang Duc’s message was genuine. Thich Quang Duc would not be alive to see the outcomes of his protest, so it would not make any sense for people to doubt his intentions.

           The use of kairos was probably one of the most important characteristics of Thich Quang Duc’s demonstration because without it, his death would have been in vain. There was a buildup of events that led up to that moment, and Thich Quang Duc took advantage of it to make sure his protest was heard. It was important for people to see such a death take place and for journalists to be there to capture the event in many types of media. In this sense, context is everything. With the amount of exposure that the self-immolation generated, it would not have been in the best interest of President Diem to ignore Thich Quang Duc’s message. Thich Quang Duc makes a compelling demonstration of protest, and it is strengthened by the fact that it was able to reach so many people.

           Thich Quang Duc’s death not only touched the hearts of his people and many others from around the world, but also effectively protested the Diem regime’s unfair restrictions on the Buddhist faith through the validation of his religious practices. The way in which he carried the protest out also ensured that his sacrifice was seen and documented for others to witness the results of his people’s oppression. Thich Quang Duc’s death was gruesome and horrifying, and provided an outlet for many to express their sentiments about the government’s abuse of power and mistreatment of its citizens. He gave up his life in such a way that demanded the authorities to do what was right, even if it caused the eradication of power in the hands of the elitist minority. Thich Quang Duc’s self-immolation was the ultimate form of protest.

Works Cited

Biggs, Michael, and Diego Gambetta. “Dying Without Killing: Self-Immolations, 1963-2002”

Making Sense of Suicide Missions. Oxford UP, 2005. Web.

Browne, Malcolm. The self-immolation of Thich Quang Duc photographed by Malcolm

Browne. Digital image. Wikipedia. 01 Dec. 2013. Web. 23 Feb. 2016

Stewart piece: Historical and Rhetorical context

Historical context:

• Top left 490 "More than 250,000 leaders, members and sympathizers of the civil rights movements gathered in Washington DC on August 28, 1963 both to celebrate the movement's achievements and to demand 'Freedom now!'" Civil right's movement 1963, the day of Martin Luther King's "I have a dream" speech. 

• Bottom left 490 "During the freedom Summer of 1964, there were six murders, thrty-five shootings, sixty-five bombings and burnings of homes, businesses, and churches, and at least eighty recorded beatings." There was a lot of violence during the summer of 1964

• "demonstrationss in nine northern cities between July 18 and september 7, 1964, revealed a growing militancy"     Growing militancy between July 18 and Sept 7 1964 at the democratic party convention

• March in Selma, March 1965

"Disillusionnment with movement leaders and their white liberal allies excalated in March 1965 when participants in the Selma to Montgomery march were beaten and Martin Luther King, Jr. turned the march around a few days later rather than risk bloodshed from heavily armed oollice waiting for the marchers."

• James Meredith voter registration tour of June 1966
• June 17th Carmichael getting arrested for the setting up his tent on th black school grounds when the militia said no

Rhetorical Context:

• "A favorite target was the march of the previours summer that he referred to as the 'circus' or the 'Farce on Wasington.'"   referencing the Malcolm X's bullet or ballot speech as a  rhetorical moment (bottom left 490)
• "The press noted that Willie Ricks the field secretary of SNC, was heard to shout a catchy new phrase 'Black Power!'"   referencing that Carmichael waiting to use the phrase "Black Power!' so that it could properly catch on (bottom right 491)

• referencing that MLK had a hard time convincing the other younger leaders that nonviolence and white alliances were the best option (bottom left 491)

Perez RAP draft

Brenda Perez

Dr. Steph Brown

English 306; Advanced Composition: Protest Rhetoric, Performance, and Identity

23 February 2016

Self-Immolation of Thich Quang Duc as Protest

(Browne)

On June 11, 1963, Buddhist monk Thich Quang Duc set himself on fire in a public demonstration in protest of President Ngo Dinh Diem’s discriminatory policies against Buddhists in Vietnam. Michael Biggs defines self-immolation as an act of life sacrifice that is for the good of a greater cause; it can be an act of protest in at least one of two ways--it can either be performed in public, or there must be a letter addressed to a figure of authority. Thich Quan Duc did both. Part of his letter to the president read, “Before closing my eyes to Buddha, I have the honor to present my words to President Diem, asking him to be kind and tolerant towards his people and enforce a policy of religious equality” (Biggs).

Thich Quang Duc’s self-immolation was a severe act of protest. He displayed use of ethos in a couple of ways. By examining the photograph of Thich Quang Duc’s flame-engulfed body, one can see that even though his body and flesh are burning, he remains apparently unmoved, both in his physicality and in his emotions. One does not have to know much about the extent of Thich Quang Duc’s religious training to see that he has a grasp on Buddhist principles. His display of stillness serves as a demonstration of practices gained through his religion and training as a monk. People can infer he is a monk because he wears a cloak, and also because he is in a deeply meditative state. He is able to remain calm and collected as he dies, what appears to be, an excruciating death. The act of ending his life also defies the authority of his government. It takes away the president’s control over him. It is a rejection of any potential threats the government might direct toward him, which means that by lighting himself on fire, it is not only his life that ends, but also any ties he had with the government. It is a powerful rhetorical move because he defies the influence of the president through a display of skills obtained through the very religious practices that the president was trying to eliminate.

The use of ethos does not end there. One must also take into consideration that Thich Quang Duc’s death was an act of martyrdom. He chooses death if it has a chance of securing the religious freedom of the Buddhists in Vietnam. On one hand, he shows mastery of the Buddhist practice of meditation, but on the other hand, he shows knowledge of Christianity. Thich Quang Duc protests against President Diem’s unfair treatment of non-Catholics in a way that would evoke the sentiment of hypocrisy because Christians believe that Jesus died for the salvation of mankind. Although Thich Quang Duc does not claim any divine ties, the act of martyrdom alone beckons the actions of Christ. Also, the letter addressed to President Diem is nonviolent and free of threats. His letter asks only for the president’s kindness and tolerance towards Buddhists, as well as religious equality (Biggs). Interestingly enough, kindness and tolerance are virtues of Christianity. President Diem is presented with a difficult situation if his main objective is to elevate the status of Catholics, given that Thich Quang Duc not only wrote to him peacefully, but also chose to die in order to save his people, much like Jesus did.

Self-immolation is an act that also appeals to emotions. Grief and mourning are emotions that run deep and really get to the core of the human experience, mainly because they remind people of death. Fire also has a symbolic meaning of passion. Choosing to die in a fire could inspire outrage and grief. Feelings of intense seriousness are aroused if someone choses to die in such a heinous way. This death is disgusting because burning to death is painful. Disgust and sadness, combined with distress, can be a potent mix of emotions. Michael Biggs quotes David Halberstam, a journalist who witnessed the action:

Flames were coming from a human being; his body was slowly withering and shriveling up, his head blackening and charring. In the air was the smell of burning flesh . . . Behind me I could hear the sobbing of the Vietnamese who were now gathering. I was too shocked to cry, too confused to take notes or ask questions, too bewildered to even think. (Biggs)

For the people who witness Thich Quang Duc’s death, the appeal to emotions is even greater. They can smell his burning body and also see it shrivel. Their disgust is experienced through most of the senses. Another important emotion that validates the self-immolation is faith in both Buddhism and in that Thich Quang Duc’s message was genuine. Thich Quang Duc would not be alive to see the outcomes of his protest, so it would not make any sense for people to doubt his intentions.

The use of kairos was probably one of the most characteristics of Thich Quang Duc’s demonstration because without it, his death would have been in vain. It was important for people to see such a death take place and for journalists to be there to capture the moment. In this sense, context is everything. With the amount of exposure that the self-immolation generated, it would not have been in the best interest of President Diem to ignore Thich Quang Duc’s message. Thich Quang Duc makes a very compelling case that has a lot of people to bear witness to the death that he accepted for himself.

The self-immolation of Thich Quang Duc was the ultimate form of protest. It displayed his mastery of Buddhist meditation and understanding of Christian beliefs. He also demonstrated his autonomy of the government through this action. The spectacle and emotions his actions generated were an impactful way for him to communicate his message of the importance of religious equality.

Works Cited

Biggs, Michael, and Diego Gambetta. “Dying Without Killing: Self-Immolations, 1963-2002” Making

Sense of Suicide Missions. Oxford UP, 2005. Web.

Browne, Malcolm. 1963. Saigon.

Whose responding to who...

Dylan- Brenda, Milena, Saphire
Brenda- Saphire, Dylan, Henry
Milena- Dylan, Henry, Brenda
Henry- Dylan, Milena, Saphire
Saphire- Henry, Brenda, Dylan

Sample Paper #2 Feedback

Comments:

-Organization: ideas need to be organized, "a forest of ideas."

-Finding an object to anchor ideas (too general)

-Adding more resources for reliability

Self-Immolation of Thich Quang Duc (1963)

Who/What: This is the self-immolation of a Buddhist monk in response to Vietnam's ban on Buddhism.

Where: Saigon.

When: This was in 1963.

Why (is it interesting/relevant): People who do this are literally martyrs. It was an effective form of protest in service of religious freedom and the ultimate display of human will.

Sinéad O'Connor, SNL Performance: "War" (1992)

Who/What: This is a performance by Sinéad O'Connor on SNL. She performed two songs; the second of which was a cover of Bob Marley's "War." The Bob Marley lyrics include a speech to the UN General Assembly by Ethiopian Emperor Haile Selassie on October 4, 1963. O'Connor changed the lyrics to focus on child-abuse instead of the struggles of African countries. At the end of her performance, she ripped a picture of Pope John Paul II. It was an act of protest to the lack of consequences to Catholic priests who molested children.

Where: The performance was broadcasted on live national television from NBC Studios in New York City on the popular sketch show, Saturday Night Live.

When: O'Connor's performance took place on October 3, 1992. It was the 328th episode, or Season 18: Episode 2, of NBC's Saturday Night Live.

Why (is it interesting/relevant): It was a surprising move because SNL is a comedy show. It is meant to be light entertainment, and Sinéad O'Connor brought a serious issue and did something highly controversial.

Citizen, Discussion Post 1

Citizen by Claudia Rankine was not a pleasant read. It made me think about things that I do not like thinking about because they make me feel sad and uncomfortable. Due to my own visceral emotional response, it is fair to believe that the text was highly effective as a work of art, although I am having a hard time understanding Citizen as a work of protest. The text required a bit of extra work from the reader to fully digest what was happening, especially in Chapter 5, where there is not any kind of exposition set for the reader to fully grasp what is going on.

The last time I remember feeling the same kind of confused and uncomfortable was while reading a specific part of Toni Morrison’s Beloved for a Women’s Lit. class in high school where the same kind of stream of consciousness writing is used to describe what my teacher suggested might be a description of being on a ship filled with other slaves. Maybe Citizen is a little bit more powerful when contextualized with the work of other Black authors because the expectation of something horrible to happen is almost inherent. I remember the panic of immediately putting down The Color Purple by Alice Walker when I was a teenager because a rape happens literally in the first page of the book. It is telling if the first state of mind when reading a book about Black American experiences is to brace oneself in the anticipation of icky overwhelming feelings.

There are a few things that set Claudia Rankine’s work apart from that of other Black authors. First of all, the book feels really, really contemporary. Even if the readers were to ignore the fact that the book serves as an anthology of recent racial injustices or aggressions towards Black Americans, one could argue that the style of the book is extremely contemporary because of its dense content presented in fast-paced and short packages. Another trait is Rankine’s use of documentation. Citizen can serve as documentation for highly specific examples of racism in which the aggressors are unaware. There is also a more direct form of documentation with the inclusion of the artwork and other images that tie the book to real present life. One way to interpret this move is that it reinforces her experiences and her re-telling of events when she points out that she does not stand alone in the sentiment of White oblivion to Black plight. One trait that Citizen is missing that, surprisingly, might even weaken Rankine’s point of view is the focus on the topic of slavery. She instead focuses on current events about Black struggle without framing it in its history. That almost makes it more real because it can be easy to try and distance present-day Americans from slavery because Citizen would then create a comparison between the treatment of present-day Black Americans and the treatment of the enslaved people in their lineage. Although no one owns Black people anymore, Black Americans still deal with the repercussions of that history. The readers are able to get a more sober understanding of present-day racism when Rankine focuses mostly on the present day.

"The Battle in Seattle" analysis

1.) One thing we saw as the significant point made in the article by Deluca and Peeples is how the violent outbreaks within the "Battle in Seattle" actually brought the movement the coverage they desired from their original non-violent protests. In a larger scope it can be said that the point is to argue that violence works a lot more effectively to promote a protest within the public screen and media outlets that were drawn to broadcast the violence in Seattle.

2.) One thing Deluca and Peeples point out to prove the point on the side of violence being beneficial is the amount of media coverage provided on the Monday night after the events took place. The media outlets: CNN,NBC,ABC, and CBS all increased by 26% which in turn bumped the story up to front page news
(194). The second thing we can say helps is the interview they cite with one of the violent anarchist protesters. He says the violence is specific to break the media cycle that keeps its audience in a daze. The violence and disruption breaks that daze which was the point (198).

3.) We think both the things stated in #2 work effectively and make sense when we look at it in the grand scope of the protest.

Techno-Epistemic Break

Definition:
the change in role that technological and social advances in their relation to the to the contemporary public arena, versus what it was in the past

Example: Snapchat versus Post Cards, Vine for sports updates

In the Text:
DeLuca and Peeples describe the shift of the public arena and the changing relationship between the public sphere and the public screen.

Logos

Logos is a rhetorical strategy that is the appeal of reason, logic, and evidence. An example of logos from Martin Luther King's speech is when he references specific facets of the Constitution as evidence to help buttress his ideas.