Editing Nostalgia (section)

===In rhetoric and communication===
Nostalgia has been frequently studied as a tool of rhetoric and persuasion. Communication scholar Stephen Depoe,<ref>{{cite journal|last1=Depoe|first1=Stephen|title=Requiem for Liberalism: The Therapeutic and Deliberative Functions of Nostalgic Appeals in Edward Kennedy's Address to the 1980 Democratic National Convention|journal=Southern Journal of Communication |date=1990|volume=55|issue=2|pages=175–190|doi=10.1080/10417949009372786}}</ref> for example, writes that in nostalgic messaging: “a speaker highlights a comparison between a more favorable, idealized past and a less favorable present in order to stimulate [nostalgia]. . . . [linking] his/her own policies to qualities of the idealized past in order to induce support” (179). Rhetorician William Kurlinkus<ref>{{cite journal|last1=Kurlinkus|first1=William|title=Nostalgic Design: Making Memories in the Rhetoric Classroom|journal=Rhetoric Society Quarterly |date=2021|volume=51|issue=5|pages=422–438|doi=10.1080/02773945.2021.1972133|s2cid=244136140}}</ref><ref>{{Cite book|title=1. Nostalgic Design: Rhetoric, Memory, and Democratizing Technology|last=Kurlinkus|first=W.|publisher=U Pittsburgh Press|year=2019|isbn=9780822965527}}</ref> taxonomizes nostalgia on this foundation, arguing that nostalgic rhetoric generally contains three parts:
# A loss or threat in the present: the chaotic change that nostalgia responds to. Though some theorists<ref>(Davis)</ref> argue that the ideal must truly be lost, other scholars including Kurlinkus argue that the ideal may simply be threatened to trigger nostalgia.
# A nostalgic crux: a person, group, corporation, et al. that is blamed for the loss of the nostalgic ideal. To perform such scapegoating, the nostalgic crux is usually presented as a force of newness and change. Defeating this outsider is positioned as a source of recovering the good memory. Such cruxes have include groups from polluting corporations to immigrants.
# Hope: Finally, Kurlinkus argues that though nostalgia is often performed ironically it almost always has a true hope for recovering the good memory (whether this means some kind of true restoration or a more symbolic recovery of an ethic). Such hope differentiates nostalgia from similar emotions like melancholia, which contains all of nostalgia's longing for lost ideals without a desire to move out of that past.

Kurlinkus coined the term "nostalgic other" to describe the ways in which some populations of people become trapped in other people's nostalgic stories of them, idealized as natural while simultaneously denied sovereignty or the right to change in the present. "Nostalgic others differ from other scholarly discourse in that their alterity is not primarily based in race or ethnicity." Kurlinkus wrote. "Rather, in concurrent identifications and divisions, the nostalgic other is distinguished from the rhetor by time. We live in the present; they live in the past. The creation of the nostalgic other allows mainstream populations to commodify the racial purity and stability of the past but refuses the community agency to change in the present by highlighting its negative traits.