A Rhetorical Analysis Of Josie Appleton

In the passage, Nancy Mairs, who has multiple sclerosis, calls herself “a cripple.” Mairs presents herself in the passage by using rhetorical features such as tone, word choice, and rhetorical structure. Among other vocabulary possibilities, she specifically choose cripple to be the word that describes her. Why she choose this word, she wasn’t really sure. Perhaps because the word cripple doesn't hide the truth from the outside: “ I have long since grown accustomed to them; and if they are vague, at least they hint at the truth.”

“We become what we are only by the radical and profound rejection of what others have said about us,” ( Sarte 894). One Friday morning Nancy Lee gained a new passion to fight injustice. We all have hurtles we have to jump over to achieve our American dream, Nancy has to face injustice based on the color of her skin. She is treated like every one else by her classmates and teachers, then bam, she is reminded that her skin is darker than her light skinned classmates. Our culture is very important to our identities and as we go through our lives we reflect on our experiences and what we have been taught.

This poem parallels “homage to my hips” written by Lucille Clifton, which discusses her own struggles with learning to appreciate and love her body due to the fact that it was not petite like the ideal body society painted during the mid-twentieth century. For through the repetition of the phrase “hips” and the images of freedom by using phrases such as “they go where they want to go” and “these hips have never been enslaved,” Clifton suggests that learning to fight oppression starts with self-love. For in an interview Clifton states “is there something wrong with having hips? We like everything big except females in this culture,” thus Clifton is expressing her distain for the ideals that cause thousands of women across the United states to grow up hating their body (Pate).

In “Stop Telling Women What to Wear,” Pamela Divinsky compares the right of autonomy concerning one’s clothing choices to the dress-codes and regulations instilled by schools, workplaces, and the government, focusing on the controversy surrounding what women can and cannot wear. Divinsky uses this to draw attention to these institutions’ obsession with women’s appearances, and the fact that lawmakers and boards should have no say in the matter, referencing arbitrary dress codes, and most notably, the injudicious and unmindful passing of Bill 62. She laces her article with a subtle tone of scorn towards those who are “distressed” by the niqab, reprimanding their unjustified “discomfort” and prompting them to “get over it,” awakening them to the reality that their petty and paternalistic legislation even further oppresses and profiles women, and endangers their agency and rights. Divinsky makes quick work of multiple anti-niqab arguments, offering simple and feasible solutions that would appease both sides, and describing their opposition with belittling words such as “discomfort” and “disturb,” likening their concerns to the trifling remarks of an old-timer who is bound by their outdated dogma. “For many, opposition to the niqab is harder to pinpoint,” she subtly ridicules, implying that their uneasiness is irrational and has no valid grounds, as they themselves do not really know why they are so opposed to it, but they “just are.”

It is done by pricking small holes in the skin with a sharpened stick, bone, or needle that has been dipped in pigments with natural colours.” ( The World Book Encyclopedia, 2004). When someone mentions tattooing or tattoos, the first reason that comes to mind as to why someone would get a tattoo is that it was done for the aesthetic appeal, as a sort of piece of art done on the body, but now after looking at it using sociological imagination perspective, I realise that tattoos have very different meanings to those who have them. Some people do in fact choose to get tattoos solely for the aesthetic appeal, however there a great deal of more who get tattoos for other reasons.

They are placed in these stories to show the importance in individuality, and all the beauty that comes along with it. Everyone in both stories are “equal” or their idea of equal. Ayn Rand shows this in the story when everyone is told to wear the same color clothing while in Anthem they are forced to always forced into wear handicaps to hid their beauty, strength, and even their intelligence. Not only are they forced to wear certain clothing with no choice but in both stories the people are punished for just being who they are. The reason for all the same clothing just leads back to the individuality part of everything.

Tattoo is consider very masculinity and something women should not have in her body. Woman with tattoo are usually frown upon by society.   Despite the stigma, heavily tattooed women still decided to keep all her tattoo. Smith’s theory also  propose the question about LGBT community: How do the LGBT community participates in gender role ?

All of the characters pictured here still look unhappy. As explained in the panel, “...letting a few strands of hair show” (page 75) was considered a big deal. So, both the modern woman and the progressive man are showing their opposition, just in different ways. The woman by wearing less covering clothes and letting strands of her hair show, the man by shaving his beard. The quotation, “...so to protect women from all the potential rapists, they decreed that wearing the veil was obligatory.”

 With a pair of scissors, she would invite viewers to start cutting pieces of her clothes off, creating a performance piece, a “happening.”  Ono’s performance confronted the issue of the female gender, becoming unconscious to the public ritual, and enabling vulnerability.  Cut Piece creates an interpersonal relationship between the artist, the object, and the viewer.  Near the end of the performance when the last piece of clothing is cut (which happens to be her bra strap), she begins to move, but holds herself to cover her breasts.  The female form is directly addressed by Ono becoming the art piece, and becoming a sexual object.

This directly corroborates society’s viewing of her as the description only includes her sexual physical assets. Duffy writes this because she is trying to convey the sufferings of women in society as they are consistently objectified, devaluing their nature as a human being, and she invokes people to make a change. This theme of valuing women in a restrictive way as one only notices the physical elements of a female is continued throughout the poem, for example when the artist “is concerned with volume, space”, or “You’re getting thin, Madame, this is not good”. This directly references the corporeal elements of a body. The purpose of this quotation is consistent with the aforementioned one.

MANA’s goal of responding to the Open Letter is to debunk some of the myths and misinformation in the “Open Letter to MANA” by Woman-Centered Midwifery. They also want to remind people in the midwifery, birth work and reproductive justice community that trying to secure safe spaces for women does not

Unmasked by Lori Wagner talks in depth about the origins of body art, make-up, and jewelry and how our culture has slowly distorted the world’s view of beauty. One of the many things I’ve learned from this book is the origin and birthing of jewelry. In addition, I also learned the truth behind body art, and how it contradicts the Word. Furthermore, I also learned about the starting point of makeup and how it has affected our society today. Today I am going to share what I have learned about jewelry, body art and make up, and how it has distorted our culture’s perspective of beauty.

Since the abolishment of slavery black women are no long being forced to alter their hair; however the underlying principle still remains as society indirectly forces black women to alter their hair in order to “fit in” as society says having straightened hair symbolizes femininity. Once again these standards exclude black women as their “kinky” hair does not fit into societal norms of feminine. Therefore they must alter their hair, may it be chemically or thermally, in order to come close to the dominant standard of beauty (Donald,year). In essence, among black women hair alteration is done because of outside pressures and as times process they began altering their hair as a means to feeling beautiful within themselves rather then self hatred.

She walks us through her personal hair journey, from a press and curl, to a jerry curl, to a relaxer, to natural, to dreads, and finally to cutting it all off, demonstrating her knowledge and experience with various black hairstyles. She sings about how she is not society’s expectation of her and how she should not be defined by the hair on her head or by her skin color but by what’s within. Because of black hair’s identity as an extension of identity, she charges us, the listeners, with the task to “redefine who we be” in order to get away from the meanings society has placed on black hair throughout time. She then goes on to explore the meaning of hair by singing, “does the way I wear my hair make me a better friend, does the way I wear my hair determine my integrity.” For India, hair is her creativity, her window to the soul.

In this essay Nancy Mairs presents herself as someone who is crippled. Out of many others possibilities of names to be called Mairs states that she prefers being called "crippled" because it is more straightforward and precise. In addition she states that she would like to be seen as a tough person whom fate/gods have not been kind to. The word "crippled" also evokes emotion from people which is also what she would like. Furthermore Nancy Mairs does not like other words such as "disabled" or "handicapped" to be used as a description her.