Counterpublics are the result of discourse and/or people feeling marginalized, ignored, inadequately voiced, or silenced within the public sphere.
[4] As Asen furthers, "Individuals do not necessarily recognize exclusions and resolve to overcome them by virtue of their location in a social order.
[5] Amid publics and counterpublics, prevailing ideology, discourse, and images can create a hierarchy of group members and the rhetoric thereof.
As [Kurt] Iveson observes, 'A legal mural might have some effect in making ... people's culture more visible in public space, but often this is on someone else's' terms.
'[6]"[7] Keith Haring argues that the dominant images of a gay counterpublic produce "clones" representing "well-built," effeminate, white males.
Political propaganda and product advertisement are two concrete examples of forces that orient strangers and publics through analog and digital media.
In his discussion, Hiss describes public parks as having the function of "changing the way we look at things, diffusing our attention and also relaxing its intensity…".
"[15] As service learning and civic engagement increase at colleges and universities, rhetoric begins the process of regrouping and becoming relevant in the community outside of the academy.
Ellen Cushman tells readers in her article "The Rhetorician as an Agent of Social Change" that "one way to increase our participation in public discourse is to bridge the university and community through activism.
Given the role rhetoricians have historically played in the politics of their communities, [Cushman believes] modern rhetoric and composition scholars can be agents of social change outside the university.
Because universities are often situated as counterpublics within the overall public of the geographic area in which they are located, it appears that scholars often feel prohibited from approaching and participating in the outside community.
Hopefully the scholar perceives a kairotic moment in which they come to an understanding of the relationship between the community and public rhetoric and are then, in turn, able to write and publish on their work.
Sheard calls rhetoricians to embrace a process of "[r]econceptualizing epideictic in order to emphasize ... [i]ts close connection to the public sphere and its visionary quality ... "[20] Sheard continues to explain that "epideictic discourse alters the reality in which it participates by making its vision a reality for its audience and instilling a belief that the power for realizing the vision lies with them.
These sites are not necessarily physical, geographically bound places, but metaphysical spaces in which discourse is shared and mediated by the members of specific publics.
In his book The Practice of Everyday Life, Michel de Certeau, defines places as an "instantaneous configuration of positions.
As Coogan discusses, these are both physical and ideological places in which agents from two given publics c[an] come together to engage in discourse about "the 'codes' to evaluate conduct, entertain political possibilities, and in other ways arrange their affairs.
"[26] The language of interconnection and responsibility pervades public rhetoric's concern with tourism as a process that mediates relationships between human beings.
For instance, Pezzullo writes "that the 'toxic baggage' the nation carries exceeds the material impact of toxins and public discourses about them.
Toxicity is used to identify and rhetorically isolate segments of the population that do not conform to the Public's normative expectations.
"[31] Although the riot may have devastating consequences, it is purposeful in its ability to create recognition of a problem across a nation, bridging the gaps of class and distance the issue may otherwise find insurmountable.
For example, the Black Lives Matter movement is now global due to the riots following the kairotic police shooting of Michael Brown in Ferguson, MO.
Many of those who have never before been affected by police violence towards black males have now seen the movement "in their own backyards," and protests have arisen across the country, while both the mainstream and social media coverage of Ferguson has enabled this issue to be prescient in the minds of many far-removed citizens.
Some question personal and financial safety, a fear that may be heard as part of the argument opposing use of digital spaces.
Opportunities for extended communication, in a plethora of different ways, litter the argument for development of digital spaces and tools.
"[40] Public interpretations and influences of iconic photographic images manifest themselves as visual representations, or delivery of rhetoric.
"[42] A photograph has the power to create such public meaning that can manipulate order, relationships, and authority as part of reproducing ideology.
"[43] By tapping into the knowledge of the public to which they are being presented, icons effectively persuade members of a society and their social interactions, as any successful rhetoric does.
Hariman and Lucaites contend, "the more collective memory is constructed through the visual media, the more likely it is that the iconic photos will be used to mark, frame, and otherwise set the tone for later generations' understanding of public life"[44] in the specific time period.
Hariman and Lucaites explain that "an iconic photograph can continue to shape public understanding and action long after the event has passed or the crisis has been resolved pragmatically.
"[46] The collective memory formed by iconic photographs inspire action to perform as a moral citizen and motivate public response.