Author: ksuchor

Important Dates

Proposal database opens: March 30, 2023

Proposal submission deadline: 9:00 a.m. ET on Tuesday, May 9, 2023
Proposal notifications: Late Summer 2023
Convention dates: April 3–6, 2024, Spokane, WA

Questions and requests for coaches can be sent to CCCCevents@ncte.org.

Writing Abundance: Celebrating 75 Years of Conversations about Rhetoric, Composition, Technical Communication, and Literacy

The 2024 CCCC Annual Convention in Spokane, Washington, will mark 75 years since the first CCCC Convention was held in Chicago in April 1949. Since that time, the Convention has expanded from a two-day program with around 500 attendees to a four-day convention with several thousand participants, and a program bursting with more panels, workshops, roundtables, Standing Group and SIG meetings, and networking events than any one person could fully take in. Yet it is important that we have grown not only in terms of number of participants and panels, but also in terms of the increasingly diverse positionalities and breadth of issues from which our members work. From the beginning, CCCC has been concerned with issues of pedagogy, program administration, and research related to the teaching of college composition and communication, especially first-year writing (Bird 35). Today, our members teach and do research in areas including but not limited to African American, American Indian, Asian/Asian American, Latinx, Jewish, Islamic, Appalachian, queer/trans/LGBTQ+, disability, global, and feminist rhetoric, writing, and literacy studies; critical race theory (CRT) and antiracist approaches in rhetoric and writing studies; cultural rhetorics; environmental rhetoric and writing; digital, multimodal, and sonic rhetoric and composition; writing and rhetorics of code; community engagement; multilingual writing; writing centers; technical communication; and online writing instruction. Often, members work at the intersections of these areas of inquiry, drawing connections between, for instance, Black diasporic rhetorics and technical communication (Mckoy et al.), and disability rhetoric, labor, and course design (currie and Hubrig).

In these and many other ways, the 2024 CCCC theme, Writing Abundance, is a way of understanding both what we do and who we are as an organization and as a discipline. Indeed, CCCC members write, work, and think in abundant topics, contexts, and approaches. Yet “writing abundance” can also serve as a theory and method for taking stock of the work that we do, for reassessing the material flow of resources, for attending (Shimabukuro 22) to the deep knowledges, experiences, and capacities that all of our diverse students and colleagues bring into our courses and programs, and for imagining more just futures in rhetoric, composition, and writing studies (Royster and Kirsch; Jones and Williams; Kynard, “All I Need”).

This theme is inspired by Candace Fujikane’s Mapping Abundance for a Planetary Future: Kānaka Maoli and Critical Settler Cartographies in Hawai‘i, which foregrounds “Indigenous economies of abundance” as a refusal and rejection of capitalist rhetorics of scarcity. Fujikane, a fourth-generation Japanese settler, extends on the work of Haunani-Kay Trask, kumu hula Pualani Kanaka‘ole Kanahele, Noelani Goodyear-Ka‘ōpua, and Samuel Mānaiakalani Kamakau, among other Kānaka Maoli (Native Hawaiian) writers, thinkers, and practitioners, as she considers how Kānaka Maoli ancestral understandings of planetary abundance offer a fruitful foundation for responding to global climate change, capitalist extraction, and settler colonialism. Fujikane describes how “Capital expands its domain through the evisceration of the living earth into the inanimacies of non-life, depicting abundant lands as wastelands to condemn them and make way for the penetration of black snake oil pipelines under rivers, the seeding of unexploded ordnance in militarized zones, and the dumping of toxic wastes on sacred lands” (3). We have seen this pattern in many places, including my current home state of West Virginia and the region of Appalachia more broadly, where problematic representations of the region as “trash” have been used to justify ecological violence including mountaintop removal in the service of the coal and prison industries (Schept). Instead, Fujikane argues that “Rather than seeing climate change as apocalyptic, we can see that climate change is bringing about the demise of capital, making way for Indigenous lifeways that center familial relationships with the earth and elemental forms” (3). In this way, foregrounding abundance can serve as “a refusal to succumb to capital’s logic that we have passed an apocalyptic threshold of no return” (4)—a material manifestation of hope. Moreover, as Fujikane explains, “To map abundance is not a luxury but an urgent insistence on life” (5).

As I read this work, I began to think about how the concept of abundance as informed by Kānaka Maoli ways of knowing can inform and help us to reinterrogate various aspects of the work that we do as teacher-scholars in rhetoric, composition, and writing studies. Writing Abundance suggests that we critically interrogate how capitalist logics of scarcity, surplus, and competition circulate and influence our working conditions, research, and pedagogical praxis. For instance, how often do we hear that “there’s just not enough in the budget” as a way of upholding oppressive arrangements—as a way to rationalize layoffs, create competition among departments and programs, reject curricular revisions that better reflect the realities and lived experiences of multiply marginalized students, or to refuse to recruit and retain faculty of color, pay adjunct or graduate student workers a living wage, or reduce class sizes? How often are we told that there are simply not enough candidates of color to admit into our graduate programs or to hire and promote? What realities do such rhetorical strategies obscure? How are abundant feelings and expressivities of racialized people perceived and at times rejected in academe and other predominantly white spaces (Yoon 33)? And yet it is indeed important to acknowledge that abundant does not mean infinite. How often are we as academic workers made to feel like there’s just not enough time to do all the things that we need or want to or are supposed to do? When we understand our work in terms of abundance, what other questions and paths forward emerge?

Writing Abundance encourages me to take stock of how the growth we have seen in this organization is largely a result of the abundant and ongoing work of BIPOC scholars who have, for decades, spoken up about CCCC’s “hidden policies and practices [that] . . . prohibited and discouraged full participation by African Americans” (Davis 9), took action as part of the 1969 NCTE Task Force on Racism and Bias in the Teaching of English, advocated for Students’ Right to Their Own Language (Smitherman) and linguistic justice for Black students (Baker-Bell 20), increased access through the creation of the Tribal College Faculty Fellowship with the leadership of the American Indian Caucus in 2003 (Neff), made space for BIPOC and other minoritized attendees at the Convention (Adsanatham; Anderson, “The Words”; Bizzaro; Davis), and fought for the broader inclusion of BIPOC knowledges and experiences in conversations about rhetoric and the teaching of college composition and professional writing (Blackmon  et al.; García et al.; Sano-Franchini et al.). As often as we may be told that we need to create new knowledge by finding “gaps” to fill, we might ask ourselves—what does it mean to attend to these abundant histories? How is writing abundance restorative as it “enables us to experience moments of wonder, even in the difficult work we do, and we grow the desire to return to this work again and again” (Fujikane 17)?

This abundance is sometimes felt as a source of anxiety by some, as it raises questions about the identity of our scholarly communities, and the affordances of making space for others. At times, this anxiety is a manifestation of white supremacy—a fear of displacement among the dominant, oppressive group. I think, for instance, of the murder of Vincent Chin, and how scarcity rhetorics are so often weaponized to exclude Asian, Mexican, and other immigrants of color in the service of white supremacy. After all, to work from an economic model of scarcity is to work from the presumption of competition, exclusion, and gate-/boundary-keeping. It comes with the mindset that if “they” get more, I get less. Yet we should also consider what structures must be disrupted, altered, expanded, reconfigured to make room for new abundances, including high school dual enrollment teachers, or folks from adjacent fields. How do we make sense of how change—which can certainly be uncomfortable—is a necessary part of the growth of any discipline or professional organization, and how do we plan a way forward with this necessity in mind? How can we adopt an abundant mindset that actively resists what bell hooks referred to as imperialist white supremacist capitalist patriarchy—the interconnected, global systems of domination that inform our current social order?

For me, abundance is a way of foregrounding how much I don’t know and should not ever presume to know about Kānaka Maoli ways of knowing, nor of other cultures and communities of which I am not a part. I come to this work as a yonsei (fourth-generation Japanese), second-generation Korean person of settler ancestry born and raised in Waipahu, a former sugarcane plantation town, and Honolulu, the capital of the Hawaiian Kingdom since 1850. My paternal great-grandfather came to Hawai‘i as a “workman” from Yamaguchi Prefecture, Japan, on July 29, 1898, weeks after the annexation of Hawai’i, and five years after the illegal overthrow of the Hawaiian Kingdom by white American businessmen in 1893. He settled on the island of Maui, where my father later grew up, in the town of Wailuku. My mother came to Hawai‘i from South Gyeongsang Province, Korea, by way of California in the 1970s, not long after the passage of the Immigration and Nationality Act of 1965, which eliminated quotas based on national origin, and at a time when South Korea was under authoritarian rule by a military dictator (Im; Kim and Vogel; Kim and Klug) who came to power with the support of the US government (Kim 70). I eventually left Hawai‘i for a PhD in rhetoric and writing, and I stayed away for a career in academia. As I reflect back on this personal history, I feel grateful to have grown up in a place where the culture, language, history, and ongoing presence of the people indigenous to the land were clear and present in my schooling and day-to-day life. I remember how we learned ‘Ōlelo Hawai’i, the language of the Indigenous people, from a kumu who regularly visited with our class in kindergarten. I remember how the food of the Indigenous people was regularly served for public school lunch. I think of how the local vernacular, Hawai‘i Creole English, is heavily influenced by Hawaiian language. I remember how Native Hawaiian history and culture was an ongoing and important part of my education from elementary school through college. Inevitably, all of these things and more—including the places I have lived since then—have influenced how I experience the world around me. Still, my knowledge of Hawaiian culture, history, and rhetorics is so very limited.

It’s been 15 years since I lived in Hawai‘i, yet these experiences instilled in me an understanding of the importance of coming to a place that is not one’s own as a visitor and with a mindset of learning. I now recognize this mindset as one that relies on a Kānaka Maoli ontology of planetary abundance. So, how does writing abundance encourage a mindset of humility and responsibility with our specific positionalities and discursive contexts in mind, as scholars like Bo Wang suggested (387)? How is the need for this mindset made clearer by Brandy Nālani McDougall and Georganne Nordstrom’s articulation of the rhetoric of kaona, which is often understood as a Native Hawaiian poetic device that describes the layers of “hidden meaning” within Kānaka Maoli meaning-making practices? How does writing abundance encourage us to come to Native Hawaiian and other BIPOC and marginalized rhetorical traditions not to know or to understand, but to re-frame and re-think what we thought we knew, to feel out the limits of our own knowing (Homer)? How are these limits also reflected in the line in Kiese Laymon’s Heavy, when LaThon says, “This that black abundance. Y’all don’t even know [emphasis mine]” (66)?

Attending to Abundance in Spokane

Spokane, Washington, where we will convene for CCCC 2024, is a place with an abundant and ongoing history of Indigenous presence, labor, organizing, and other rhetorical activity. The Spokane Tribe of Eastern Washington fished, hunted, harvested, and gathered along the Spokane River long before European contact. “The Spokane Tribe of Indians ancestors inhabited much of northeastern Washington which consisted of approximately 3 million acres” (“The History of the Spokane Tribe of Indians”). “The people of the Spokane Tribe have persevered through loss of land, forced relocation, and loss of their economic and spiritual base (the salmon). They are resilient, and they are thriving” (“Spokane Tribal History”). According to the Pacific Islander Community Association of Washington, “Historical records suggest that the presence of Pasifika [Native Hawaiian/Pacific Islanders] date back to the 18th century . . . [Native Hawaiians and Pacific Islanders] were brought in to support the early missionaries, laboring for early business ventures in the area, and contributing to the economic tenure of enterprises, such as the Hudson Bay Company. These early NH/PIs, many of whom eventually settled in the Northwest, left their imprint on Washington’s social and economic life” (“Our History”). The earliest known Latinx settlers came to eastern Washington with Spanish ships in the late 1700s (Guzman). Europeans began settling in the area in 1810 (Ruby and Brown 38). African Americans settled in Spokane in the 1880s and 1890s and opened businesses, founded churches, and made advancements in civil rights (Mack, Black Spokane xvii; Mack, “Crusade”). From the 1880s to the 1940s, there was a thriving Chinatown in Spokane, which supported Chinese laborers who came to Spokane in the 1850s and 1860s to work in the railroad and mining industries (Kershner). Japanese settlers came to Spokane in the 1890s as railroad workers (Harbine). Spokane also has a long history of labor organizing.

This too-brief history barely scratches the surface, but I offer it here because I believe it is important to recognize how these diverse and abundant communities have taught, made meaning, and nurtured relationships in Spokane for many generations. Demographic data shows us that Spokane is a predominantly white place. Yet if there is one thing I have learned from working and living in predominantly white spaces in academia, it’s that if we pay attention, we will find that even in these places there are long histories of BIPOC, queer, feminist, disabled, and other communities who are present and who have been doing the work of advocacy and justice and community building and culture making. These folks have been at the front lines, and their abundant histories are important. Yet white supremacy so frequently overtakes and covers over the presence and persistence of minoritized people, and as a result, their histories, needs, concerns, and ways of knowing and being, rendering them scarce and seemingly insignificant. Why does white supremacy become the single story we tell about certain places? How might writing abundance help us better attend to these spaces and ongoing presence? As we come together in Spokane next April, let us all consider how we will approach this place with care, most of us as visitors, alongside and in relation to these abundant communities and lands. Let us all be open to learning from the abundant knowledges and practices of the diverse Indigenous people of the Pacific Northwest Coast of North America. For instance, how might the Indigenous practice of potlatch, the ceremonial sharing of gifts and property (“Potlatch”), connect with our theme of writing abundance, and what might we learn from these practices? How might we come to this place with deep, abundant, and diverse histories and communities to learn, not to know or to understand, but to feel out the limits of what we thought we knew, to better situate ourselves amongst these multiple relationships?

Proposal Development for CCCC 2024

I invite proposals that enact Writing Abundance in diverse and numerous ways, but that are always grounded in material realities, keeping in mind that the embodied, cultural, and virtual are also material. Below are some questions that may help folks connect their work with the conference theme. This, of course, is not a comprehensive list, and proposal writers are encouraged to think beyond what’s provided here in ways that are most helpful for them.

Writing Abundance as Heuristic

• How can writing abundance encourage us to take stock of where we are and how the material flow of resources within postsecondary institutions corresponds with what we say we value? How can sensing material abundance help us reckon with inhospitable labor conditions and unequal distribution of resources in the academy? How might it be a way into what James Rushing Daniel refers to as an anticapitalist composition?
• How do scarcity rhetorics circulate in postsecondary institutions, and what are the implications as related to the teaching of writing and to the administering of writing programs? For instance, how do scarcity rhetorics impact graduate student and adjunct labor exploitation? What strategies and approaches might we use to disrupt capitalist economies of scarcity in the academy?
• How might the abundant knowledges of Black, Indigenous, people of color, and other multiply marginalized communities bring nuance to our understandings of rhetoric and writing broadly? How might such perspectives challenge how we understand technology and who is technological (Banks; Haas)? How might such perspectives challenge logics of scarcity within our research, teaching, and service? How will we highlight this abundance by not relegating the works of, for example, Asian American rhetorical scholarship, “to independent study, final seminar papers, individually tailored reading lists for prelims—in short, restricted roads of individual inquiry, special interest topics, segregated study” (Shimabukuro 5)?
• Relatedly, how does writing abundance challenge deficit models of thinking about minoritized communities, including our students and colleagues of color? (Giovanni). What abundant perspectives do two-year-college or newer generations of scholars bring to larger disciplinary conversations, and how will we seriously and openly attend to these perspectives?

Writing Abundance as Pedagogy

• How can a practice in writing abundance contribute to the work that we do in the classroom (including the virtual “classroom”)? What would it look like for a theory of writing abundance to make its way into our writing assignments, literacy narratives, writing center sessions, and service-learning pedagogies? For instance, how can a pedagogy informed by Indigenous economies of abundance encourage us to teach writing in ways that are attuned to local native histories and knowledges (Anderson, “Remapping”) or attentive to land-based literacies and rhetorics (Rìos)? How might writing abundance inform the assessment of student writing? And what are the limits of trying to think through how Indigenous ways of knowing can ever truly come together with established systems of formal education (Meyer)?
• What are effective and thoughtful ways to invite students’ abundant knowledges and experiences to shape our teaching with care and reflexivity? For example, how will we do so in ways that do not treat marginalized students as representatives of their culture? Or, how might we engage in what Terese Guinsatao Monberg referred to as “recursive spatial movement” for service-learning courses, a theory and pedagogy that recognizes the positionalities of students of color and students from other underrepresented communities? (21).
• How can writing abundance encourage us to teach college composition and professional writing in ways that do not reinforce capitalist logics, including logics of scarcity and competition; narrow, anti-Black definitions of professionalism; or the prioritization of job preparation as the sole or even primary purpose of postsecondary education?

Writing Abundance as Scholarly Practice

• How is settler colonialism—the displacement, suppression, and marginalization of Indigenous people and culture for the benefit of settlers (which includes all nonnative people) who have come into dominance (Trask, From a Native Daughter 25)—embedded into academic work? How does this displacement and marginalization of Indigenous people and culture in higher education intersect with capitalist economies of scarcity? Moreover, how do such capitalist economies of scarcity position us to interact with places and lands, for instance, when we do a national or international job search? How are we positioned to interact with places and lands when conferencing? What are ways to disrupt these positionings on an individual or systematic level?
• How do current research, writing, and publication norms reinforce settler colonial logics and capitalist economies of scarcity, and how might we revise those practices? How can writing abundance help challenge what Carmen Kynard called out as “white settler logic in suggesting new arrivals, new beginnings, and/or new possibilities on already hallowed grounds” (“Troubling the Boundaries” 187)? How can writing abundance trouble narrow conceptions of expertise and point us in the direction of citation justice?
• How does writing abundance encourage us to disrupt colonial divisions of humanity (Lowe), for instance, through the siloing of minoritized rhetorics in syllabi and edited collections, or through “divide and conquer” approaches to writing program administration?

Writing Abundance as Administrative Practice

• How can “Indigenous economies of abundance” help us understand the phrase “not enough in the budget” as a capitalist ontology? How might it suggest that we translate such discourses into statements about what is materially valued within postsecondary institutions and in society more broadly? What are equitable and just ways to communicate those values within and beyond organizations?
• Relatedly, how can attention to writing abundance enable a more just redistribution of resources in our institutions and in our broader communities? What possibilities exist for pushing back on unjust and inequitable budget models in our institutions? How can writing abundance help us create structures for supporting the diverse students we recruit and enroll in tangible ways that they can recognize and feel? How are scarcity rhetorics used to justify the exclusion of content that centers minoritized perspectives in university curricula, and what options exist for responding to such rhetorics?
• How are rhetorics of abundance and scarcity present in conversations about academic hiring and the availability of various positions in academia? How might such rhetorics foreclose other viable possibilities within or beyond academia?

Writing Abundance as Methodology

• How can writing abundance support restorative and social justice–oriented projects and practices? How can abundance help us reimagine and take action toward just futures in the discipline and in our communities (Jones and Williams)? How can it encourage us to take on projects that challenge logics of competition and foreground possibilities for alliance across, for instance, Indigenous and Asian immigrant communities (Carpenter and Yoon; King)? That is, how can writing abundance help us trouble what Lisa King referred to as a risk of “creating parallel narratives of oppression . . . rather than finding ways to dismantle the systems that created that oppression” (47)? Moreover, how might it help us build more thoughtful and responsible coalitions between Indigenous and settler peoples (King; Trask, “Coalition-building”)? How might it help us “turn potentially devastating conditions into renewed possibilities for abundance”? (Fujikane 3)
• What does it mean for settler scholars to learn from “Indigenous economies of abundance” without engaging in cooptation or appropriation? How will we take the time to learn about the broader context from which such ideas have emerged, and how will we share what we have learned while acknowledging or even foregrounding the Indigenous thinkers and writers who have inspired us?
• How does writing abundance coalesce with other methodologies in rhetoric and writing studies—such as “rhetorical attendance” for the study of rhetorical history to help us “‘recognize . . . invisibility’ in our research,” for example? (Shimabukuro 23).

Criteria for Proposal Review

Regardless of role or session type, reviewers for the 2024 Convention will use the following criteria to evaluate proposals:

• Engages with the conference theme, Writing Abundance in postsecondary writing research, teaching, and/or administration, whether explicitly or implicitly. In other words, proposal writers are not required to use the conference theme in their panel titles. Given the conference theme, writers are welcome to pose questions they may not yet be able to answer, that speak to a recognition of existing abundances, in their proposal.
• Reflects an awareness of diverse audience needs relevant to the topic.
• Practices citation justice. The proposal is situated in relation to existing scholarship and research in the field, and uplifts and amplifies Black, Indigenous, Asian, Latinx, and other multiply marginalized perspectives. The proposal may also describe how the presenters will learn from other minoritized communities to further their thinking about the topic.
• Demonstrates a concrete and specific plan that aligns with the criteria for the selected session type.

Due Date for Proposal Submission

Proposals are due to the CCCC 2024 submission portal by 9:00 a.m. ET on Tuesday, May 9, 2023.

I hope you will join us in Spokane. 💙

Jennifer Sano-Franchini
2024 Program Chair

Acknowledgments

My deep appreciation to Sheila Carter-Tod; Robyn Tasaka; Peter Krch; Julie Lindquist; Terese Guinsatao Monberg; Carolyn Commer; the CCCC American Indian Caucus Co-Chairs: Lisa King, Andrea Riley-Mukavetz, and Kimberly Wieser; and the CCCC Officers—Holly Hassel, Staci Perryman-Clark, Frankie Condon, and David Green—who provided feedback on previous drafts and discussed ideas with me during the development of this CFP. Thank you, all, for your time, intellectual labor, and support.

Graphic elements for the 2024 CCCC Convention feature the work of Remelisa Culitan, a Spokane-based artist and arts advocate. For more about Remelisa’s work, see their online portfolio at https://www.remelisa.com/.

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Schept, Judah. Coal, Cages, Crisis. New York UP, 2022.

Shimabukuro, Mira. Relocating Authority: Japanese Americans Writing to Redress Mass Incarceration. UP of Colorado, 2016.

Smitherman, Geneva. “‘Students’ Right to Their Own Language’: A Retrospective.” English Journal, vol. 84, no. 1, 1995, pp. 21–27.

“Spokane Tribal History.” Spokane Tribe of Indians. Accessed 12 Jan 2023, spokanetribe.com/resources/dnr/preservation/history/ .

Trask, Haunani-Kay. From a Native Daughter: Colonialism and Sovereignty in Hawai‘i (Revised edition). U of Hawaii P, 1999.

———. “Coalition-Building Between Natives and Non-Natives.” Stanford Law Review, vol. 43, no. 6, 1991, pp. 1197–1213.

Wang, Bo. “Engaging Nüquanzhuyi: The Making of a Chinese Feminist Rhetoric.” College English, vol.  72, no. 4, 2010, pp. 385–405.

Yoon, K. Hyoejin. “Learning Asian American Affect.” Representations: Doing Asian American Rhetoric, edited by LuMing Mao and Morris Young, UP of Colorado, 2008, pp. 293–322.

Important Dates

Proposal database opens: March 30, 2023
Proposal submission deadline: 9:00 a.m. ET on Tuesday, May 9, 2023
Proposal notifications: Late Summer 2023
Convention dates: April 3–6, 2024, Spokane, WA

Questions and requests for coaches can be sent to CCCCevents@ncte.org.

Special Session

Friday, February 17, 8:00 a.m. CT
International Ballroom North, 2nd Floor, Hilton Chicago

ChatGPT, Magical Thinking, and the Discourse of Crisis

In this roundtable, experts in digital technologies, media, and literacies gather to discuss the rise of ChatGPT, its pedagogical implications, and the crisis-speak within and beyond the academy that attended its launch in the fall of 2022, along with its swift user uptake in the months since.

Register for the 2023 CCCC Annual Convention

Moderator: Frankie Condon, CCCC 2023 program chair, University of Waterloo

Panelists:

Antonio Byrd (he/him/his) is an assistant professor of English at the University of Missouri-Kansas City, where he teaches courses in Black literacies, professional and technical communication, multimodal writing and rhetoric, digital rhetoric, and composition. His research focuses on how legacies of liberation carry forward into Black digital literacies, with a special focus on Black adults learning and using computer programming. His work has appeared in College Composition and Communication, Literacy in Composition Studies, Technical Communication Quarterly, and Writer: Craft and Context. He is the winner of the 2021 CCCC Braddock Award. His current book project is tentatively titled The Literacy Pivot: How Black Adults Learn Computer Programming in a Racist World, which is under contract with The WAC Clearinghouse/University of Colorado Press.

Harry Denny is professor of English and director of the On-Campus Writing Lab (OWL) at Purdue University. He is a co-editor of Writing Center Journal, the flagship journal of the International Writing Centers Association (IWCA). His scholarship focuses on writing center theory and practice, cultural studies, and research methods. Harry is the author of Facing the Center: Towards and Identity Politics of One-to-One Mentoring; a co-editor of and contributor (with Anna Sicari, Rob Mundy, Lila Naydan, and Richard Severe) to Out in the Center: Public Controversies, Private Struggles; and co-author (with Robert Mundy) of Gender, Sexuality and the Cultural Politics of Men’s Identity in the New Millennium: Literacies of Masculinity. His most recent monograph, And Justice for All: Refiguring Civil Rights Rhetoric in the Contemporary U.S., is under review. He is the lead researcher for the Writing Centers Research Project, a survey of global trends for writing-support units across the world in education, as well as a leader of the IWCA Research Incubator.

Gavin P. Johnson is a teacher-scholar specializing in multimodal writing, queer rhetorics, and community-engaged learning. His research has been recognized with the 2021 NCTE/CCCC Lavender Rhetorics Dissertation Award for Excellence in Queer Scholarship, an Honorable Mention for the 2020 Computers and Composition Hugh Burns Best Dissertation Award, and the 2016 NCTE/CCCC Gloria Anzaldúa Rhetorician Award. His writing has appeared in journals, including Rhetoric Society Quarterly, Computers and Composition, Literacy in Composition Studies, and various edited collections. He is a proud first-generation college graduate from southeast Louisiana, and he currently works as an assistant professor of English and director of writing at Texas A&M University-Commerce.

Aimee Morrison is an associate professor of English at the University of Waterloo. She teaches and researches in new media studies, focusing on social media as acts of everyday autobiography. She appears frequently in the media to explain internet culture, is a prolific Tweeter, and co-founded a well-read feminist academic blog that ran for eight years. She spends her time imploring students to stop trying to write like robots, and imploring editors to stop sanding the voice out of her own writing.

Charles Woods is an assistant professor of English at Texas A&M University-Commerce, where he teaches undergraduate and graduate courses in rhetoric, composition, and technical communication. His research interests include digital rhetorics and surveillance studies. He founded The Digital Rhetorical Privacy Collective (drpcollective.com), and hosts the award-winning The Big Rhetorical Podcast.

The CCCC Wikipedia Initiative is thrilled to announce Dr. Matthew Vetter—associate professor of English at Indiana University of Pennsylvania—as the 2023 recipient of the CCCC Wikipedia Initiative Award for Contributions to Public Knowledge. This award provides professional recognition for a CCCC member who is engaging with Wikipedia as a form of global public scholarship. It values significant contributions to Wikipedia articles as they improve public understanding of key topics within our profession.

As a dedicated Wikipedia editor, Dr. Vetter has contributed more than 3,000 edits since he began editing in 2011. He has created and contributed to many Wikipedia articles on prominent scholars and key topics within writing studies, including Victor Villanueva, Amy Devitt, Cheryl E. Ball, Linda Adler-Kassner, visual rhetoric, digital rhetoric, and collaborative writing. He consistently demonstrates high-level collaboration skills with scholars working to increase knowledge equity within our field and in the wider Wikipedia community.

As a high-traffic, global, open-access, digital encyclopedia, Wikipedia stands out as one of the most vital platforms scholars can edit to support citation justice, especially for academics committed to knowledge equity as a fundamental groundwork for social justice. We applaud Dr. Vetter’s work to these ends.

 

Nomination Deadline: March 1

Purpose: As one of the most visited websites in the world, Wikipedia has emerged within living memory as a key knowledge-broker and perception-shaper for readers and writers worldwide. The award exists to provide professional recognition for CCCC members who are engaging with Wikipedia as a form of global public scholarship. It values significant contributions to Wikipedia articles as they improve public understanding of key topics within our profession. Writing expert knowledge into Wikipedia is one important way we can address knowledge gaps, imbalances, and misinformation online.

Eligibility: To be eligible for an award, the nominee or at least one member of a nominated group must be a member of CCCC and/or NCTE at the time of nomination. Self-nominations are welcome and encouraged.

Award Specifics: Nominations must be received by March 1, 2023 and must include a brief statement describing contributions and how they have the potential to affect a broad public audience and/or relate to improving knowledge inequities online. There will be an option to add attachments to include work completed (e.g. Wikipedia articles and/or article sections created, Wikipedia articles significantly revised or expanded, Wikipedia contributions across related articles, etc.).  Submit a nomination.

 

This is an updated version of the 2023 CCCC Annual Convention program that has been printed and will be available onsite in Chicago.
Use ctrl-f to search this pdf.

 

Whova App and Web Portal

Learn more about the Whova App and Web Portal. To automatically log in to #4C23, please make sure to use the email you used when registering for the event. Access to content in the Whova app will be available through May 18, 2023. To view on-demand content or live session recordings, select the agenda tab and select “On Demand Session” or” Live Session” in “Filter by tracks.”

The list below includes full session deletions and additions, plus room changes, since the program was printed.
Please see the Whova Convention app for session details and up-to-date presenter information.

CANCELED

• A.13 “‘That’s Racist AF’: Examining Genres and Assignments to Foster (or Suppress) Linguistic Justice”
• B.38 “Writing Program Administration and Threshold Concepts for Basic Writing in an Era of Remediation Reform”
• C.38 “Writing Self-Efficacy of Dual Credit FYC Students: Are We Setting Students Up for Success?”
• TSIG.22 “Network of Directed Self Placement–Changing Assessment & Placement Practices”
• G.10 “Along the Tightrope: Performativity, Carceral Complicity, and Prison Correspondence in the Time of Pandemic”
• H.34 “Co-Creating Shared-Vocabulary Across Communities: A Research Method for Building Sustainable and Nuanced Partnerships with Local Communities”
• H.31 “Reckoning Pasts to Reimagine Disciplinary Futures: Black Feminist Methodologies, Sexual Violence Response, and White Racial Un/learning”
• I.05 “Making a Case for Writing-Focused Courses in Applied Social Science Graduate Programs: Student-Faculty Collaborations as Radical Liberatory Pedagogical Praxis”
• FSIG.10 “Teaching Adult Writers in Diverse Settings”
• “Invitational Gaming: Incorporating Usability Testing and Inclusive Pedagogy in the Tech Comm Classroom” from J.20 “Innovative Uses of Professional and Technical Writing Pedagogy”
• L.07 “Organizing for Social Justice: Unionization and Institutional Investment among Writing Educators”
• Saturday 8:00 a.m. poster session “Labor-Based Grading Contracts: Navigating the Affective Dimensions of Learning as Productive Loss and Retention in a First-Year Writing Classroom”

ROOMS CHANGED

• A.26 “Collaboration, Community, and Curiosity: Partnerships between Writing Programs and University Archives” is now in Lake Erie (8th floor)
• E.39 “Before Errors and Expectations: Non-Tenure Track Feminist Visions for Curriculum and Writing Program Administration in the CUNY SEEK Program (1966-1969)” is in Marquette Room (3rd floor)
• Thursday, Feb. 16, 7:00-8:00 p.m., Anzaldua Reception is now in Continental C (lobby level)
• H.15 “How Do We Teach Men to Stop Killing Us?: Masculine Threat, Mass Shootings, and Male Gender Role Conflict/Stress” is now in Grand Ballroom (2nd floor)

NEW TITLES

• A.28 “‘Religion’ in Comp/Rhet: The Pedagogical Usefulness of a Ubiquitous but Unstable Category”
• G.23 “Building Micro-Communities: Inclusive & Adaptive First-Year Pedagogy”
• H.21 “Sharing and Preserving Historical and Creative Counter-Narratives”
• H.34 “Co-Creating Shared-Vocabulary across Communities: A Research Method for Building Sustainable and Nuanced Partnerships with Local Communities”
• I.33 “An Experiment in Antiracist Pedagogy and Practice in the College Composition Classroom: What’s Food Got to do with It?”

ADDED

• Friday, 8-9:15 a.m., “Special Session: ChatGPT, Magical Thinking, and the Discourse of Crisis,” International Ballroom North (2nd floor)
• B.38 “Students’ Voices in Public Writing Pedagogy with Online Fandom Communities: Social Tension, Identity Conflicts and Privacy Issues” Room 4G (4th floor)
• D.39 “Doing Hope in UX Research through Testimonios” Lake Michigan (8th floor)
• E.39 “Before Errors and Expectations: Non-Tenure Track Feminist Visions for Curriculum and Writing Program Administration in the CUNY SEEK Program (1966-1969)” Marquette Room (3rd floor)
• TSIG.22 “Writing Across the Curriculum Standing Group Business Meeting and Mentoring Session Room” Room 4D (4th floor)
• TSIG.23 “Cognition and Writing Standing Group (Annual Meeting)” Room 4K (4th floor)
• TSIG.27 “Labor Caucus Buisiness Meeting” Lake Ontario (8th floor)
• TSIG.28 “Appalachian Studies Standing Group” Lake Huron (8th floor)
• F.39 “First-Year Writing and ESL Writing Integration: A Case Study” Salon A-5 (lower level)
• FSIG.23 “Language, Linguistics, and Writing Standing Group” Room 4K (4th floor)
• FSIG.27 “Queer Caucus Meeting 2023” Lake Erie (8th floor)
• FSIG.28 “Asian and Asian American Caucus Business Meeting” Lake Ontario (8th floor)
• FSIG.29 “Undergraduate Research Standing Group Meeting” Room 4C (4th floor)
• K.18 “A Pedagogical Approach to Restoring Trust and Hope in STEM Writing” Williford C (3rd floor)
• L.30 “‘The Truth Is No Longer Enough’: Student-Activist Writing and Rhetorical Authority” from “Students as Producers of Knowledge” moved to E.39 “Before Errors and Expectations: Non-Tenure Track Feminist Visions for Curriculum and Writing Program Administration in the CUNY SEEK Program (1966-1969)” Marquette Room (3rd floor)
• L.39 “Working in Progress: Our Chance to Create a New Model of Graduate Pedagogy Education” Grand Tradition (lobby level)
• M.37 “Autoethnographic Writing as a Pedagogy of Crisis: Student Agency, Personal Writing, and Field Research in the Midst of Global Climate Change” moved to I.11 “Composting, Cookbooks, and Climate Change” Salon A-4 (lower level)

 

Additional program contents:

• General Information
• Wednesday Events
• Thursday Events and Sessions
• Friday Events and Sessions
• Saturday Events and Sessions
• Wednesday Workshops
• Saturday Workshops
• Exhibits and Floorplans
• Index
• Online on-demand sessions
• Full PDF

13 September 2022

Dear CCCC Members,

Thank you for your patience as we make the shift from this year’s virtual Convention to next year’s in-person event in Chicago, with a virtual component for the 2023 CCCC Convention. Planning proceeds apace for the Convention, and I want to give you a few updates about what is to come.

You should receive your program notifications before the end of September.

With regard to virtual components of the Chicago Convention: in addition to livestreaming the opening session, keynote, and a few promoted sessions, we are holding seventy-five on-demand sessions for participants who need to present virtually. Priority for on-demand sessions will go to presenters who are immune-compromised, caregivers, and non-tenure-track or adjunct faculty. In addition to your acceptance email, each presenter will receive, under separate cover, an email asking you to indicate whether you require an on-demand session. We will be operating under the honour system with the hope that we can provide that option to those with the greatest need.

Prior to the Convention, you will receive information about how to upload your proof of vaccination to our Crowdpass app. We encourage participants to wear masks throughout the Convention and will make masks available at the Registration Desk. NCTE will continue to monitor and follow protocols that comply with any applicable local public health requirements and that are consistent with then-prevailing public health standards, as issued by the CDC (or other relevant public health authorities).

This year’s CCCC Annual Convention will offer some new features. These include a Muslim Prayer Room, meeting space for graduate students, and extra space for childcare, breastfeeding, and caregiver respite. I’m also really excited about our pop-up writing centres, where presenters can seek feedback on their Convention papers, workshop materials, and handouts and find guidance on the composing and delivery of land and water acknowledgements. The American Indian Caucus, under the leadership of Andrea Riley Mukavetz, is generously working with representatives from the writing centre community to prepare specialized training for volunteer tutors so they can offer culturally responsive feedback as well as take their new knowledge about land and water acknowledgements back to their home institutions following the Convention.

Please don’t hesitate to reach out to me or to the staff at CCCCevents@ncte.org should you have any questions. You can also find a detailed FAQ on the CCCC Convention website.

With warmest regards,

Frankie Condon

GENERAL QUESTIONS 

Where is the 2025 CCCC Annual Convention? 

The 2025 CCCC Annual Convention will take place in Baltimore, Maryland, at the Baltimore Convention Center, 1 W. Pratt St., Baltimore, MD 21201.

In what time zone are convention times? 

Times for all sessions are Eastern Time. 

When will registration open? 

Registration for the CCCC Annual Convention and TYCA Conference is now open.

Early-bird registration rates close at 11:59 p.m. ET on Wednesday, March 12, 2025:

• CCCC/NCTE members: $240 ($280 after 3/12/25)
• NCTE members: $270 ($315 after 3/12/25)
• Nonmembers: $330 ($385 after 3/12/25)
• Part-time/Retiree/Veteran: $115
• Students: $70 (students will be required to upload an image of their student ID during the registration process)
• TYCA-only registration: $170
• TYCA and CCCC registration: $270
• One-day rate, Saturday-only (non-presenters only): $120
  (Local attendees who are not presenting or otherwise listed on the Convention program who are available to attend the Convention on Saturday only can select this option.)
• Half-day Workshops, Wednesday-only: $20
• Full-day Workshops, Wednesday-only: $40
• Saturday Workshops: $0

Please Note: Refunds will not be given after March 12, 2025; prior to this date cancellations are subject to a $25 processing fee.

Where can I find information on travel and on booking hotel rooms? 

Travel and hotel booking information is available on the registration and housing page. Our rates at the following hotels are approximately $219/night. Housing will open late in 2024.

• Hyatt Regency Baltimore
• Renaissance Baltimore Harborplace
• Sheraton Inner Harbor

What are the hours of the Convention? 

The preliminary schedule for the CCCC Annual Convention and TYCA Conference can be found here and is subject to change. 

Attending Sessions 

A list of sessions and information about preconvention and postconvention workshops will be posted by March 2025.

Policies

See the NCTE Event Policies. 

Where do I learn more about accessibility for attendees and presenters?

The CCCC 2025 Accessibility Guide will be posted by January 2025.

How do I get a certificate of attendance? 

To request a certificate of attendance for the CCCC Annual Convention or TYCA Conference, please email CCCCevents@ncte.org at the conclusion of the events. 

For information on graduate education credits, please email profdev@ncte.org. 

What are the Convention policies? 

By attending the Convention, all attendees agree to follow NCTE Event Policies on Code of Conduct, Mutual Respect & Anti-Harassment, Demonstrations, Use of Multimedia, and Health & Safety.

Dependent Care

CCCC does not provide dependent care services. Check with your hotel staff for available services. CCCC will again offer Caregiver Grants through an application process. The application for 2025 will be updated by early 2025.

Bringing Guests to the CCCC Convention

If you plan to bring a partner or dependent onsite to the CCCC Convention, please contact CCCCevents@ncte.org as soon as possible.

Graduate Students

Read the “Getting Ready for CCCC 2024: Some Tips for Graduate Students” and “Attending and Getting Involved at CCCC 2024: Tips for Graduate Students” guides.

Spokane Information

The #4C25 Hospitality Site will be available early in 2025.

REGISTRATION QUESTIONS 

Is there a cut-off date for registration? 

Early-bird registration rates will end at 11:59 p.m. ET on Wednesday, March 12, 2025.

Will registration be available onsite? 

Attendees will be able to register online until the start of the Convention and onsite in Spokane.

Are there discounted rates? 

CCCC offers highly discounted rates for students at $70 and for part-time, retired, or veteran faculty at $115. 

Is there funding available? 

Yes! Please visit the Funding Opportunities page for details. 

MEMBERSHIP QUESTIONS 

How do I become a CCCC member? 

To learn more about the benefits of membership, including discounts on CCCC Annual Convention registration, please see our website.

PRESENTER INFORMATION

Presenter Registration

All presenters must register for the Convention and attend in person unless they are specifically participating in the CCCC 2025 Convention Companion Publication. This request is out of respect for the attendees who will travel to Baltimore expecting to see live presenters and to ensure a positive experience for the attendees. Once registered, you will receive regular communications about the event. 

Posters

See our tips for poster presentations.

Onsite AV Details

An LCD projector with accompanying screen, microphone, and sound patch will be provided in all presentation rooms. No other media equipment will be provided. Presenters should bring a personal device along with any connection dongles to present slides or other materials. 

The WiFi bandwidth in the Baltimore Convention Center will not be sufficient to present streaming video. Please bring your presentation materials and slides on your personal device. Remote presentation is not allowed.

NCTE expects all participants to adhere to the following policies while in attendance at the CCCC Annual Convention and TYCA Conference. NCTE reserves the right to dismiss any participant from the Convention whose conduct is inconsistent with these policies.

 

CODE OF CONDUCT

NCTE expects all participants to adhere to the following policies while in attendance at the CCCC Annual Convention and TYCA Conference. NCTE reserves the right to take action against any participant in the Convention whose conduct is inconsistent with these policies.  Action may include dismissal from the Convention and/or termination of NCTE membership. 

MUTUAL RESPECT & ANTI-HARASSMENT POLICY

NCTE is committed to producing events where everyone may learn, network, and socialize in an environment of mutual respect. Therefore, some behaviors are prohibited, including harassment related to gender, gender identity and/or expression, sexual orientation, disability, race, age, religion, political affiliation, or beliefs; intimidation, stalking, or following; harassing photography or recording; sustained or repeated disruption of talks or events; inappropriate contact or unwelcome sexual attention; or any other conduct that NCTE leadership finds to be unreasonably hostile, offensive, or humiliating. Participants are expected to observe this policy at all times in regard to the Convention.  Contact eventcommunications@ncte.org if you believe this policy has been violated. All reports will be directed to NCTE leadership immediately. 

DEMONSTRATIONS POLICY

Demonstrations and protests will be conducted in a peaceful and organized manner, will be within the policies of the venue, and will be compliant with federal, state, and local laws. Such activities are strictly forbidden in exhibition space, and protesters will not be permitted to block the entrance to traffic flow within the exhibit area. NCTE retains the right to permit protests to occur in predetermined areas and to terminate any protests that occur on its property or property NCTE is renting, leasing, or otherwise using for a specific time to host an event. Attendees who do not uphold these standards may jeopardize their membership and/or event participation.

Individuals and groups interested in demonstrating/protesting should contact our Convention Operations Team, at eventcommunications@ncte.org to register their plans and obtain further details.

USE OF MULTIMEDIA

By attending the Convention, you acknowledge and agree that NCTE, or others acting on its behalf or through sponsorship or exhibitor contracts, may take photographs and video (by any means) and/or make sound recordings during the Convention (including via social media) and that you may appear in such photographs and videos and be heard in such sound recordings, and that NCTE may edit and use the footage it captures for marketing and promotional activities (including through social media) now and in the future, and for any other lawful purpose in the ordinary course of its business. 

Please be respectful of presenters and other attendees when photographing, videoing, or sound recording any part of any Convention sessions or other content. Please request permission of presenters before photographing or recording and/or posting on social media. Live-streaming any part of the Convention is prohibited. 

HEALTH & SAFETY POLICY

NCTE welcomes any individual who chooses to wear a mask during meetings and encourages all attendees to show respect for individual choices. NCTE will continue to monitor applicable health guidelines to the extent there are any recommended changes and may add new health and safety guidance or requirements should the current situation change. Of course, each individual should make an informed decision regarding travel and attendance at in-person meetings based on their own circumstances.  

Committee Members

TBA, Co-chair
TBA, Co-chair
James Beasley
Christina Cedillo
Ada Hubrig
Seth Kahn
Jamila Kareem
Doug Kern
Cara Messina
Robert Mundy

Committee Charges

Charge: Currently undergoing revision.

June 2022

All forms of injustices—particularly those caused by warfare, climate injustice, crimes against humanity, and/or political instability brought on by colonization—threaten educational systems and the safety of students and teachers everywhere. As a community of scholars committed to social justice who teach students and work with scholars from around the world, it is time to broaden our attention, both individually and collectively.

CCCC stands in solidarity with those students and teachers whose lives and livelihoods are threatened by war, by crimes against humanity, by political instability, by climate injustice, and by famine. We see you in US writing classrooms, in refugee settlements, and in your own communities and schools where you face danger daily, and we thank you for your commitment to learning even in the face of physical violence, knowledge suppression, and linguistic imperialism.

CCCC stands against injustice wherever literacy learning and students’ access to education are threatened. This demand is inclusive of students and scholars around the world, of all those who must cross borders at great risks, and of all who teach, study, write, and speak under traumatizing conditions.

Today, we stand in solidarity with our colleagues and students in and from Ukraine. We also stand in solidarity with students and scholars in and from places affected by war and violence, including Ethiopia, Myanmar, Haiti, Afghanistan, Palestine, Cameroon, and Yemen.

We stand in solidarity with our colleagues and students who oppose the war crimes inflicted on citizens, immigrants, and visitors.

As a community of educators and scholars, we will work to open our scholarly resources to fellow scholars and students in generous collaboration. We will work to open our classrooms, writing centers, and professional resources for access to you and your students. And we will work to make the conditions under which literacy learning is happening in the face of war crimes visible in our understanding of teaching writing.

This position statement may be printed, copied, and disseminated without permission from NCTE.