University of Utah

University Writing Center Director

As Director, I administered all writing center related activities. Administrative duties included responsibilities for budgets and reports; hiring and preparing consultants for writing center responsibilities; organizing consultant development through staff meetings, conferences, research, and evaluations; creating and presenting writing workshops across campus; coordinating and supporting collaborative efforts between the UWC and departmental and/or organizational partners; creating and developing Writing Fellow positions to assist faculty and graduate students in medicine and the sciences; and conducting relevant research.

Weber State University

Assistant Director of Composition

In this position, I mentored adjunct faculty, created and maintained adjunct faculty schedules, and sat on a variety of committees (basic writing, hiring, first year composition). I also delivered monthly colloquia for adjunct faculty focusing the forums on curriculum, theory, and pedagogy; and presented writing-related workshops across campus (i.e., plagiarism prevention, invention techniques).

College of Mines and Earth Sciences, Office for Inclusive Excellence

Research Associate

I conducted qualitative focus group sessions within the College of Mines and Earth Sciences at the University of Utah. Research was conducted to gain a baseline understanding of current, perceived climate (learning environment), identifying conditions, practices, and policies that need improvement and outlining recommendations that expect, promote, and foster an environment of encouragement and mutual respect. Products of the assessment were an executive summary and a comprehensive, descriptive report.

Department of Writing & Rhetoric Studies, University of Utah

Associate Instructor

As an associate instructor, I focus on developing students' college-level writing and research skills, utilizing rhetoric as a tradition of using language and other symbol systems for persuasive purposes. Students learn concepts and terms that help them identify and analyze elements of effective argumentation in a variety of modes and genres. They then apply these elements to compose in-class reflections, responses to readings, research proposals, annotated bibliographies, multimodal presentations, and researched essays addressing local, public issues.

Department of Family and Preventative Medicine

Research, Principle Investigator

Sundy worked at Department of Family and Preventative Medicine as a Research, Principle Investigator

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

"Infusing Technical Communication and Teamwork within the ECE Curriculum"

Turkish Journal of Electrical Engineering & Computer Sciences

This paper highlights a unique approach to infusing formal training and practice in oral and written communication and teamwork development in the Department of Electrical and Computer Engineering (ECE) at the University of Utah. Faculty and graduate (Ph.D.) students from the College of Humanities have teamed up with faculty from engineering to develop communication and teamwork instruction that is integrated into the existing engineering curriculum. These skills are used as a vehicle to provide better understanding of engineering concepts and their applications.

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

"Infusing Technical Communication and Teamwork within the ECE Curriculum"

Turkish Journal of Electrical Engineering & Computer Sciences

This paper highlights a unique approach to infusing formal training and practice in oral and written communication and teamwork development in the Department of Electrical and Computer Engineering (ECE) at the University of Utah. Faculty and graduate (Ph.D.) students from the College of Humanities have teamed up with faculty from engineering to develop communication and teamwork instruction that is integrated into the existing engineering curriculum. These skills are used as a vehicle to provide better understanding of engineering concepts and their applications.

Socioacupuncture Pedagogy: Troubling Containment and Erasure in the Multimodal Composition Classroom

Utah State University Press

Literate activity, particularly in the composition studies classroom, has long relied on Greek rhetorical tradition to create order and govern human activity. Such ordering and governing practice often negatively affects minoritized populations such as American Indians. Under this paradigm, curricula act to fix Indigenous knowledge and lived experience as static and of the past-thereby erasing them as contemporary reality or establishing them as stereotypes. This chapter troubles containment and erasure by introducing socioaccupuncture as a composition studies pedagogy. Drawing on theories of survivance and rhetorical sovereignty, the chapter defines and explains socioaccupuncture and then explicates how socioaccupuncture pedagogy allows instructors and students to trouble institutionally sanctioned boundaries and power structures, upending traditional conceptions of containment and erasure in at least one local academic community. The chapter provides interpretation based on specific examples from field research. It explores the degree to which instructor and students as a scholarly community are able to produce texts that conform to academic conventions while incorporating and privileging Indigenous voice and community.

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

"Infusing Technical Communication and Teamwork within the ECE Curriculum"

Turkish Journal of Electrical Engineering & Computer Sciences

This paper highlights a unique approach to infusing formal training and practice in oral and written communication and teamwork development in the Department of Electrical and Computer Engineering (ECE) at the University of Utah. Faculty and graduate (Ph.D.) students from the College of Humanities have teamed up with faculty from engineering to develop communication and teamwork instruction that is integrated into the existing engineering curriculum. These skills are used as a vehicle to provide better understanding of engineering concepts and their applications.

Socioacupuncture Pedagogy: Troubling Containment and Erasure in the Multimodal Composition Classroom

Utah State University Press

Literate activity, particularly in the composition studies classroom, has long relied on Greek rhetorical tradition to create order and govern human activity. Such ordering and governing practice often negatively affects minoritized populations such as American Indians. Under this paradigm, curricula act to fix Indigenous knowledge and lived experience as static and of the past-thereby erasing them as contemporary reality or establishing them as stereotypes. This chapter troubles containment and erasure by introducing socioaccupuncture as a composition studies pedagogy. Drawing on theories of survivance and rhetorical sovereignty, the chapter defines and explains socioaccupuncture and then explicates how socioaccupuncture pedagogy allows instructors and students to trouble institutionally sanctioned boundaries and power structures, upending traditional conceptions of containment and erasure in at least one local academic community. The chapter provides interpretation based on specific examples from field research. It explores the degree to which instructor and students as a scholarly community are able to produce texts that conform to academic conventions while incorporating and privileging Indigenous voice and community.

"Translating the Image: Language of Place in Composition Theory"

Western Humanities Review

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

"Infusing Technical Communication and Teamwork within the ECE Curriculum"

Turkish Journal of Electrical Engineering & Computer Sciences

This paper highlights a unique approach to infusing formal training and practice in oral and written communication and teamwork development in the Department of Electrical and Computer Engineering (ECE) at the University of Utah. Faculty and graduate (Ph.D.) students from the College of Humanities have teamed up with faculty from engineering to develop communication and teamwork instruction that is integrated into the existing engineering curriculum. These skills are used as a vehicle to provide better understanding of engineering concepts and their applications.

Socioacupuncture Pedagogy: Troubling Containment and Erasure in the Multimodal Composition Classroom

Utah State University Press

Literate activity, particularly in the composition studies classroom, has long relied on Greek rhetorical tradition to create order and govern human activity. Such ordering and governing practice often negatively affects minoritized populations such as American Indians. Under this paradigm, curricula act to fix Indigenous knowledge and lived experience as static and of the past-thereby erasing them as contemporary reality or establishing them as stereotypes. This chapter troubles containment and erasure by introducing socioaccupuncture as a composition studies pedagogy. Drawing on theories of survivance and rhetorical sovereignty, the chapter defines and explains socioaccupuncture and then explicates how socioaccupuncture pedagogy allows instructors and students to trouble institutionally sanctioned boundaries and power structures, upending traditional conceptions of containment and erasure in at least one local academic community. The chapter provides interpretation based on specific examples from field research. It explores the degree to which instructor and students as a scholarly community are able to produce texts that conform to academic conventions while incorporating and privileging Indigenous voice and community.

"Translating the Image: Language of Place in Composition Theory"

Western Humanities Review

"An Authentic Voice: A Conversation with Ken Brewer"

Weber Studies

Interview with Utah poet laureate, Kenneth Brewer.

Critical Storying: Power through Survivance and Rhetorical Sovereignty

Peter Lang

I argue that now is the time to experience socioaccupuncture in theory, methodology, and method and to critically story toward healing and liberatory change. As the literature and examples presented indicate, the purpose of focusing on iterations of sovereignty, i.e., survivance and rhetorical sovereignty, in this document is to increasingly rival and resist EuroWestern impositions of authority that conflict with Native power. This is necessary because while Native peoples certainly have the necessary power (knowledges, histories, and experiences) to determine and direct their own educational paths, university systems too often applaud and glorify "Western societies as the highest form of human organization, and promote the emulation of North American culture to the next generation of citizens (and to Indigenous students as well unless there is some critical intervention)" (Alfred, 2004, p. 96; see also Barnhardt, 2002 for a similar argument). Educational scholarship must work to change the power dynamics of this situation. More specifically, educational instructors would do well to change the power dynamics in their classroom praxis, releasing their sense of colonizing control and deficit thinking in favor of employing respectful relationality, a deep awareness of students' lived experiences-both personal and historical-and a deep listening in interactional moments to what students story as practical and relevant to their immediate schooled experience, including its influence on their communities' futures. They would do well, in other words, if they were to take student knowledges seriously and understand that the work of increasing knowledge is a reciprocal process. Instructors can, if they will, take responsibility for increasing such respect, relationality, relevance, and reciprocity within and without the classroom context. They can learn to see attempts at survivance and rhetorical sovereignty not as 'failures' but as laudable successes.

Intercultural Collaboration: Respect, Relationship, Responsibility, and Reciprocity

University Press of Colorado

Forthcoming

"'Because We Do Not Know Their Way': Standardizing Practices and Peoples through Habitus, the NCLB 'Highly Qualified' Mandate, and PRAXIS I Examinations"

Journal of American Indian Education

Standardized testing, mandated by NCLB, can act as a barrier to prevent Indigenous students from entering teacher-training programs and achieving "highly-qualified" certification upon exiting. Such regulations work against the nation-to-nation trust agreements that would place Indigenous teachers within Native school systems. Although experiencing difficulty, when these students analyze the epistemological underpinnings of standardized examinations, experience individualized writing instruction, and participate in exam preparation workshops, they can reach their immediate goals of teacher training as well as their long-term career goals of becoming educators in their home communities. Even under less than ideal circumstances, they can exercise self- and community-determination.

"Infusing Technical Communication and Teamwork within the ECE Curriculum"

Turkish Journal of Electrical Engineering & Computer Sciences

This paper highlights a unique approach to infusing formal training and practice in oral and written communication and teamwork development in the Department of Electrical and Computer Engineering (ECE) at the University of Utah. Faculty and graduate (Ph.D.) students from the College of Humanities have teamed up with faculty from engineering to develop communication and teamwork instruction that is integrated into the existing engineering curriculum. These skills are used as a vehicle to provide better understanding of engineering concepts and their applications.

Socioacupuncture Pedagogy: Troubling Containment and Erasure in the Multimodal Composition Classroom

Utah State University Press

Literate activity, particularly in the composition studies classroom, has long relied on Greek rhetorical tradition to create order and govern human activity. Such ordering and governing practice often negatively affects minoritized populations such as American Indians. Under this paradigm, curricula act to fix Indigenous knowledge and lived experience as static and of the past-thereby erasing them as contemporary reality or establishing them as stereotypes. This chapter troubles containment and erasure by introducing socioaccupuncture as a composition studies pedagogy. Drawing on theories of survivance and rhetorical sovereignty, the chapter defines and explains socioaccupuncture and then explicates how socioaccupuncture pedagogy allows instructors and students to trouble institutionally sanctioned boundaries and power structures, upending traditional conceptions of containment and erasure in at least one local academic community. The chapter provides interpretation based on specific examples from field research. It explores the degree to which instructor and students as a scholarly community are able to produce texts that conform to academic conventions while incorporating and privileging Indigenous voice and community.

"Translating the Image: Language of Place in Composition Theory"

Western Humanities Review

"An Authentic Voice: A Conversation with Ken Brewer"

Weber Studies

Interview with Utah poet laureate, Kenneth Brewer.

Of Tethering and Flight

BYU Studies Quarterly

Personal Essay