This essay explores the changing character of public discourse in the Age of Twitter. Adopting the perspective of media ecology, the essay highlights how Twitter privileges discourse that is simple, impulsive, and uncivil. This effect is demonstrated through a case study of Donald J. Trump's Twitter feed. The essay concludes with a brief reflection on the end times: a post-truth, post-news, President Trump, Twitter-world.

Museums, memorials, and other historic places are key sites in the construction of collective memory and national identity. The Plains Indian Museum in Cody, Wyoming is one such space of memory where the (pre)history of “America” and its native peoples is told. Based on the view of texts as experiential landscapes, it is argued that this museum works to absolve Anglo-visitors of the social guilt regarding Western conquest through a rhetoric of reverence. This rhetorical mode invites visitors to adopt a respectful, but distanced observational gaze. A concluding section assesses the social and political consequences of memorializing in this mode.

This essay undertakes a critical re-assessment of Mary Sue fan fiction—a popular genre of fan writing in which (typically) female authors insert themselves as primary characters into the universe of a beloved media text. Despite being denigrated by scholars and fans alike, this essay contends that Mary Sue fan fiction—as an instance of écriture féminine—challenges the patriarchal economy of writing. It does so by allowing women to write their own desires, deconstructing the Author-God function, and utilizing poetic language. The essay rhetorically enacts its argument by employing a performative, narrative, fragmentary, intertextual style that invites readers to actively coproduce rather than to passively consume the essay.

In contemporary media scholarship, the concept of intertextuality is used to describe both an interpretive practice of audiences and a stylistic device consciously employed by producers of media. This study examines how the frequent, scholarly conflation of these two conceptions has weakened the theoretical usefulness of both perspectives. Turning to the view of intertextuality as stylistic device, the essay identifies parodic allusion, creative appropriation, and self‐reflexive reference as three distinct intertextual strategies. It concludes by considering the ways audiences use these devices to define their identities and order their experiences.

Few places tell the myth of the American frontier more vigorously than the Buffalo Bill Museum does in Cody, Wyoming. Traveling to the museum through the ‘Western’ landscape of Wyoming into the foothills of the Rockies prepares visitors for the tale of Western settlement. This narrative, which works to secure a particular vision of the West, draws upon the material artifacts of Cody’s childhood and his exploits as scout, Pony Express rider and showman. The museum retells the story that Cody first told to millions at the turn of the twentieth century in his Wild West arena show. In this paper, we argue that the museum privileges images of masculinity and Whiteness, while using the props, films, and posters of Buffalo Bill’s Wild West to carnivalize the violent conflicts between Anglo Americans and Native Americans.

This essay undertakes a detailed frame analysis of print media coverage of the Matthew Shepard murder in three nationally influential newspapers as well as Time magazine and The Advocate. We contend that the media's tragic framing of the event, with an emphasis on the scapegoat process, functioned rhetorically to alleviate the public's guilt concerning anti-gay hate crimes and to excuse the public of any social culpability. It also functioned ideologically to reaffirm a dominant set of discourses that socially stigmatizes gay, lesbian, bisexual, and transgendered persons and to hamper efforts to create and enact a social policy that would prevent this type of violence in the future. A concluding section considers Burke's notion of the "comic frame" as a potential corrective for the media's coverage of public tragedies.