English and American Literature

During the 9 th through 12 th centuries, Aristotle's works, including the Rhetoric, were translated and studied in Arabic centers of learning, following the Prophet Mohammad's injunction to "seek knowledge even unto China." Averroes (Ibn Rushd, d. 1198), the most prominent of the scholars who wrote commentaries on Aristotle's works, advocated that pagan Greek philosophical logic and rhetoric complimented, rather than contradicted, Islamic teaching. However, Averroes's strictly rationalist views and appreciation for pagan Greek philosophy clashed with an intensification of Islamic orthodoxy toward the end of the 12 th century, and the commentator's reputation declined or disappearerd in Islamic centers of learning. Many of Averroes's works, though, were translated into Latin, Hebrew, and other languages, and his texts were studied along with Aristotle's in medieval Europe. This essay attempts to sbhow that, in a minor way, Averroes's heritage as an Aristotelian commentator continues to be studied and, thus, to influence rhetoric in both Western and Arabic countries. It also demonstrates, however, that these desultory efforts do not take advantage of the potential for insightful scholarship on this subject. In the long history of the dominant intellectual tradition of the Muslim world, Averroes offered for a brief few years the revolutionary perspective that logic, and consequently, rhetoric was independent of ideology or religion. The ramifications of that perspective have yet to be fully explored.

Examining the extensive day-to-day coverage, often two to four articles a day, that appeared in the Times, it is evident that the newspaper was not consistent in attributing blame or censure. “Striking Deep Into Israel, Hamas Employs an Upgraded Arsenal,” for example, is an article that discusses rocket damage to a school in Beersheba, Israel. It reads, “By firing rockets deep into Israeli territory, the militant Palestinian group Hamas has in recent days displayed an arsenal that has been upgraded with weapons parts smuggled into Gaza since it seized control of the territory 18 months ago.”2 This story stressed that Hamas had improved the technology of their rockets until they could strike into Israeli towns, including hitting a school. Though no children were injured, the story makes clear that families in Beersheba, an Israeli town, have valid fears that the rockets Hamas was firing could cause damage and injuries or deaths in their community. “Warnings Not Enough for Gaza Families,” in contrast, depicts a Gaza father distraught over the bodies of his children. It reads, The Samouni family knew they were in danger. They had been calling the Red Cross for two days, they said, begging to be taken out of Zeitoun, a poor area in eastern Gaza City that is considered a stronghold of Hamas. No rescuers came . . . At 6 a.m. on Monday, when a missile fired by an Israeli warplane struck . . . there was nowhere to run. Eleven members of the extended Samouni family were killed and 26 wounded, according to witnesses and hospital officials, with five children age four and under among the dead.

Reyna Grande's 2012 memoir The Distance Between Us exemplifi es the ongoing infl uence of the Latin American testimonio on contemporary life writing by immigrants to the United States from the Southern hemisphere, in order to effect social change. Specifi cally, Grande's text aims to mobilise readers to facilitate immigration reform for the so-called Dreamers, undocumented immigrants who were brought to the United States as minors. The memoir further showcases how Mexican immigrant writers such as Grande continue genreblending traditions in Chicana feminist literature in an effort to fi nd an appropriate expression for their complex experiences with migration as gendered, raced, and classed individuals. In doing so, Grande produces a unique form of life writing that is equally inspired by oral narrative, testimonio, autobiography and memoir.

ruled all bans on same-sex unions unconstitutional. In doing so it created, for the first time in U.S. history, equal marriage rights for same-sex couples in all states, and changed the legal status and civil rights of members of the LGBTQ community in crucial ways, ranging from visitation rights to the granting of visas to international spouses, and from adoption to inheritance rights. The 2011 publication of Justin Torres's debut novel We the Animals performs queer Puerto Rican masculinity at the precise moment when the government first considers challenges to the constitutionality of section 3 of DOMA, as expressed by then Attorney General Eric Holder, 1 intersecting with an ever-growing hostility towards Latinx in the United States. While the most virulent recent antiimmigrant discourse has been targeting Mexican and Central American immigrants and their children, culminating in the passing of Arizona SB 1070 in Spring 2010, Puerto Ricans on the island, too, continue to be second-class citizens ineligible to participate in presidential elections and to apply for governmental relief from crippling debt. In ongoing limbo as a "unincorporated territory" (Soto-Crespo 101) of the United States since the Spanish-American War of 1898, and the "longest existing colony in the world" (Trías Monge 185), the condition of Puerto Rico always already queers the myth of an egalitarian, democratic nation. 2 A queer coming of age/coming out narrative, We the Animals features a first person narrator, the youngest of three brothers, who grows up in a working class home in upstate New York, and emerges as someone who rejects the very values that strive to "normalize" queer life via assimilation into legally defined and state-sanctioned Refusing the Referendum: Queer Latino Masculinities and Utopian Citizenship i...

Standard mitigation treatment for adverse effects to significant cultural resources has historically been a combination of data recovery excavation along with artifact analysis, reporting, and curation, whose purpose is to move the undertaking forward. Over the past several decades, there has been increased interest and understanding of alternative, or creative, mitigation options in these situations, which may, in the end, be the best option for the resource and more meaningful to both project stakeholders and the public. This article, the first in this special issue on creative mitigation, introduces the regulatory and conceptual framework for creative mitigation and weaves themes introduced in subsequent articles in this issue.

ABSTRACTMost archaeological investigations in the United States and other countries must comply with preservation laws, especially if they are on government property or supported by government funding. Academic and cultural resource management (CRM) studies have explored various social, temporal, and environmental contexts and produce an ever-increasing volume of archaeological data. More and more data are born digital, and many legacy data are digitized. There is a building effort to synthesize and integrate data at a massive scale and create new data standards and management systems. Taxpayer dollars often fund archaeological studies that are intended, in spirit, to promote historic preservation and provide public benefits. However, the resulting data are difficult to access and interoperationalize, and they are rarely collected and managed with their long-term security, accessibility, and ethical reuse in mind. Momentum is building toward open data and open science as well as Ind...