Malala Yousafzai
At age eleven, Malala Yousafzai was already advocating for the rights of women and girls. As an outspoken proponent for girls’ right to education, Yousafzai was often in danger because of her beliefs. However, even after being shot by the Taliban, she continued her activism and founded the Malala Fund with her father. By age seventeen, Yousafzai became the youngest person to receive the Nobel Peace Prize for her work.
Malala Yousafzai was born on July 12, 1997 in Mingora, Pakistan. Mingora is the largest city in the Swat Valley of the Khyber Pakhtunkhwa Province in Pakistan. Yousafzai was the first of three children born to Ziauddin and Tor Pekai Yousafzai. Although it was not always easy to raise a girl child in Pakistan, Malala Yousafzai’s father insisted that she received all of the same opportunities afforded to boy children. Her father was a teacher and education advocate that ran a girls’ school in their village. Due to his influence, Yousafzai was passionate about knowledge from a very young age, and she would often waddle into her father’s classes before she could even talk. However, by the time she was ten years old, Taliban extremists began to take control of the Swat Valley and many of her favorite things were banned. Girls were no longer able to attend school, and owning a television, playing music and dancing were all prohibited. Girl’s education was specifically targeted by the Taliban and by the end of 2008 they had destroyed over 400 schools. At eleven years old, Yousafzai decided to stand up to the Taliban.
Yousafzai started by blogging anonymously for the British Broadcasting Corporation (BBC) in early 2009. She used the penname, “Gul Makai,” and spoke about her life under Taliban rule and how much she wanted to attend school. Her first BBC diary entry entitled, “I Am Afraid,” detailed her nightmares about a full-blown war in her hometown. Her nightmares started to become reality, as Yousafzai and her family were soon forced to leave their home due to rising tensions between Pakistan and the Taliban. This did not stop Yousafzai from advocating for her right to attend school. Over the next few years, she and her father began speaking out on behalf of girls’ education in the media. They campaigned for Pakistani girls’ access to a free quality education. By 2011, Yousafzai was nominated for the International Children’s Peace Prize. Although she did not win, that same year she earned Pakistan’s National Youth Peace Prize. Yousafzai was now a household name. However, this also made her a target.
On October 9, 2012, fifteen-year old Yousafzai was on the bus returning from school with her friends. Two members of the Taliban stopped the bus and asked, “Who is Malala?” When they identified Yousafzai, they shot her in the head. Fortunately, she was airlifted to a Pakistani military hospital and then taken to an intensive care unit in England. After ten days in a medically induced coma, Yousafzai woke up in a hospital in Birmingham, England. She had suffered no major brain damage, but the left side of her face was paralyzed, and she would require many reparative surgeries and rehabilitation. After months of medical treatment, Yousafzai was able to return to her family that now lived in England. In March 2013, Yousafzai began attending school in Birmingham. Although she was now able to attend school in England, she decided to keep fighting “until every girl could go to school.” [1] On her sixteenth birthday, Yousafzai spoke at the United Nations in New York. That same year she published her autobiography entitled, “I Am Malala: The Girl Who Stood Up for Education and Was Shot by the Taliban.” She was awarded the Sakharov Prize for Freedom of Thought by the European Parliament for her activism.
In 2014, Yousafzai and her father established the Malala Fund to internationally support and advocate for women and girls. Through her charity, she met with Syrian refugees in Jordan, young women students in Kenya, and spoke out in Nigeria against the terrorist group Boko Haram that abducted young girls to stop them from going to school. In December of 2014, Yousafzai was awarded the Nobel Peace Prize for her work. At age seventeen, she became the youngest person to be named a Nobel laureate. Since then, Yousafzai has continued to advocate for the rights of women and girls. The Malala Fund advocates for quality education for all girls by funding education projects internationally, partnering with global leaders and local advocates, and pioneering innovative strategies to empower young women. Yousafzai is currently studying Philosophy, Politics and Economics at the University of Oxford.
[1] Yousafzai , Malala. “Malala's Story: Malala Fund.” Malala Fund. Accessed March 14, 2020. https://malala.org/malalas-story.
- Brenner, Marie. “Malala Yousafzai: The 15-Year-Old Pakistani Girl Who Wanted More from Her Country.” Vanity Fair. Vanity Fair, January 29, 2015. https://www.vanityfair.com/news/politics/2013/04/malala-yousafzai-pakistan-profile.
- The Nobel Foundation. “Malala Yousafzai: Biographical.” NobelPrize.org. Accessed March 14, 2020. https://www.nobelprize.org/prizes/peace/2014/yousafzai/biographical/
- Yousafzai, Malala, and Christina Lamb. I Am Malala: the Story of the Girl Who Stood Up for Education and Was Shot by the Taliban . London: Weidenfeld & Nicolson, 2013.
- Yousafzai , Malala. “Malala's Story: Malala Fund.” Malala Fund. Accessed March 14, 2020. https://malala.org/malalas-story.
Photo: Public domain.
MLA – Alexander, Kerri Lee. “Malala Yousafzai.” National Women’s History Museum, 2020. Date accessed.
Chicago – Alexander, Kerri Lee. “Malala Yousafzai.” National Women’s History Museum. 2020. www.womenshistory.org/education-resources/biographies/malala-yousafzai.
- BBC News. “Profile: Malala Yousafzai.” BBC, August 17, 2017. https://www.bbc.com/news/world-asia-23241937.
- Time Magazine. “Malala Yousafzai: 100 Women of the Year.” Time, March 5, 2020. https://time.com/5793780/malala-yousafzai-100-women-of-the-year/.
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Malala Yousafzai: 'Our books and our pens are the most powerful weapons'
This is a transcription of the speech that Malala Yousafzai gave to the United Nations on 12 July 2013, the date of her 16th birthday and " Malala Day " at the UN.
In the name of God, the most beneficent, the most merciful.
Honorable UN Secretary General Mr Ban Ki-moon, respected president of the General Assembly Vuk Jeremic, honorable UN envoy for global education Mr Gordon Brown, respected elders and my dear brothers and sisters: Assalamu alaikum.
Today is it an honor for me to be speaking again after a long time. Being here with such honorable people is a great moment in my life and it is an honor for me that today I am wearing a shawl of the late Benazir Bhutto. I don't know where to begin my speech. I don't know what people would be expecting me to say, but first of all thank you to God for whom we all are equal and thank you to every person who has prayed for my fast recovery and new life. I cannot believe how much love people have shown me. I have received thousands of good wish cards and gifts from all over the world. Thank you to all of them. Thank you to the children whose innocent words encouraged me. Thank you to my elders whose prayers strengthened me. I would like to thank my nurses, doctors and the staff of the hospitals in Pakistan and the UK and the UAE government who have helped me to get better and recover my strength.
I fully support UN Secretary General Ban Ki-moon in his Global Education First Initiative and the work of UN Special Envoy for Global Education Gordon Brown and the respectful president of the UN General Assembly Vuk Jeremic. I thank them for the leadership they continue to give. They continue to inspire all of us to action. Dear brothers and sisters, do remember one thing: Malala Day is not my day. Today is the day of every woman, every boy and every girl who have raised their voice for their rights.
There are hundreds of human rights activists and social workers who are not only speaking for their rights, but who are struggling to achieve their goal of peace, education and equality. Thousands of people have been killed by the terrorists and millions have been injured. I am just one of them. So here I stand. So here I stand, one girl, among many. I speak not for myself, but so those without a voice can be heard. Those who have fought for their rights. Their right to live in peace. Their right to be treated with dignity. Their right to equality of opportunity. Their right to be educated.
Dear friends, on 9 October 2012, the Taliban shot me on the left side of my forehead. They shot my friends, too. They thought that the bullets would silence us, but they failed. And out of that silence came thousands of voices. The terrorists thought they would change my aims and stop my ambitions. But nothing changed in my life except this: weakness, fear and hopelessness died. Strength, power and courage was born.
I am the same Malala. My ambitions are the same. My hopes are the same. And my dreams are the same. Dear sisters and brothers, I am not against anyone. Neither am I here to speak in terms of personal revenge against the Taliban or any other terrorist group. I am here to speak for the right of education for every child. I want education for the sons and daughters of the Taliban and all the terrorists and extremists. I do not even hate the Talib who shot me. Even if there was a gun in my hand and he was standing in front of me, I would not shoot him. This is the compassion I have learned from Mohammed, the prophet of mercy, Jesus Christ and Lord Buddha. This the legacy of change I have inherited from Martin Luther King, Nelson Mandela and Mohammed Ali Jinnah.
This is the philosophy of nonviolence that I have learned from Gandhi, Bacha Khan and Mother Teresa. And this is the forgiveness that I have learned from my father and from my mother. This is what my soul is telling me: be peaceful and love everyone.
Dear sisters and brothers, we realize the importance of light when we see darkness. We realize the importance of our voice when we are silenced. In the same way, when we were in Swat, the north of Pakistan, we realized the importance of pens and books when we saw the guns. The wise saying, "The pen is mightier than the sword." It is true. The extremists are afraid of books and pens. The power of education frightens them. They are afraid of women. The power of the voice of women frightens them. This is why they killed 14 innocent students in the recent attack in Quetta. And that is why they kill female teachers. That is why they are blasting schools every day because they were and they are afraid of change and equality that we will bring to our society. And I remember that there was a boy in our school who was asked by a journalist why are the Taliban against education? He answered very simply by pointing to his book, he said, "a Talib doesn't know what is written inside this book."
They think that God is a tiny, little conservative being who would point guns at people's heads just for going to school. These terrorists are misusing the name of Islam for their own personal benefit. Pakistan is a peace loving, democratic country. Pashtuns want education for their daughters and sons. Islam is a religion of peace, humanity and brotherhood. It is the duty and responsibility to get education for each child, that is what it says. Peace is a necessity for education. In many parts of the world, especially Pakistan and Afghanistan, terrorism, war and conflicts stop children from going to schools. We are really tired of these wars. Women and children are suffering in many ways in many parts of the world.
In India, innocent and poor children are victims of child labor. Many schools have been destroyed in Nigeria. People in Afghanistan have been affected by extremism. Young girls have to do domestic child labor and are forced to get married at an early age. Poverty, ignorance, injustice, racism and the deprivation of basic rights are the main problems, faced by both men and women.
Today I am focusing on women's rights and girls' education because they are suffering the most. There was a time when women activists asked men to stand up for their rights. But this time we will do it by ourselves. I am not telling men to step away from speaking for women's rights, but I am focusing on women to be independent and fight for themselves. So dear sisters and brothers, now it's time to speak up. So today, we call upon the world leaders to change their strategic policies in favor of peace and prosperity. We call upon the world leaders that all of these deals must protect women and children's rights. A deal that goes against the rights of women is unacceptable.
We call upon all governments to ensure free, compulsory education all over the world for every child. We call upon all the governments to fight against terrorism and violence. To protect children from brutality and harm. We call upon the developed nations to support the expansion of education opportunities for girls in the developing world. We call upon all communities to be tolerant, to reject prejudice based on caste, creed, sect, color, religion or agenda to ensure freedom and equality for women so they can flourish. We cannot all succeed when half of us are held back. We call upon our sisters around the world to be brave, to embrace the strength within themselves and realize their full potential.
Dear brothers and sisters, we want schools and education for every child's bright future. We will continue our journey to our destination of peace and education. No one can stop us. We will speak up for our rights and we will bring change to our voice. We believe in the power and the strength of our words. Our words can change the whole world because we ware all together, united for the cause of education. And if we want to achieve our goal, then let us empower ourselves with the weapon of knowledge and let us shield ourselves with unity and togetherness.
Dear brothers and sisters, we must not forget that millions of people are suffering from poverty and injustice and ignorance. We must not forget that millions of children are out of their schools. We must not forget that our sisters and brothers are waiting for a bright, peaceful future.
So let us wage, so let us wage a glorious struggle against illiteracy, poverty and terrorism, let us pick up our books and our pens, they are the most powerful weapons. One child, one teacher, one book and one pen can change the world. Education is the only solution. Education first. Thank you.
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Malala Yousafzai’s Speech Analysis Essay
In order to achieve their goal, speakers use special tools called rhetorical devices. This allows the orator to make the speech more effective and colorful for the listener, as well as to convey the main idea as simply as possible. In addition, such techniques are used to attract and hold the audience’s interest in the speaker, which allows the entire text to be heard. Using the example of Yousafzai, it is necessary to analyze what tools the speaker uses and how this helps increase her report’s effectiveness.
First of all, it is necessary to highlight the main idea of the woman. The fact is that in her native country, Afghanistan, the war has not stopped for a long time. This negatively affects all areas of society, particularly education, equality and the economy. Separately, Yousafzai mentions the high mortality and rigidity that is becoming the norm for society. Despite the fact that the girl became a Nobel laureate, she will devote only a few words to this topic, focusing on the problems of her native state.
The main reason for the report is the public’s call for help to discuss the acute issue of the situation in the Middle East. The girl hopes that the world community will hear her requests and help end the war and the suffering of people. During the presentation, Yousafzai used several rhetorical devices to increase the impact on the audience. She also gives several examples from her own experience so that her words are not unfounded.
The first rhetorical strategy should be the special repetition of one phrase several times. For example, Yousafzai repeats “Let this” several times at the end of the talk (Yousafzai 486). This is done in order to enhance the emotional component of the moment. In addition, this method contributes to the effective fixation of the request in the thoughts of the listeners, which increases the effectiveness of the end of the speech, focusing on the cry for help.
Another tool of Yousafzai is a direct appeal to the listeners and in a non-standard form. The girl calls the audience “Brothers and sisters”, which unites the listener with the speaker (Yousafzai 484). This method shows that all people are equal, like members of a family, which means that support and understanding are needed. In addition, such an appeal does not distract one from the report since a direct appeal implies a dialogue.
The third strategy in Yousafzai’ speech is to highlight short sentences consisting of several words. This method is one of the most effective because it quickly explains the essence of the text. Long sentences can cause the listener to lose the thought, but this tool helps to avoid this (Yousafzai 484). In addition, this technique adds drama in the necessary moments, which enhances the perception of this topic.
The fourth strategy of the speaker is to use quotations in the form of dialogues. This method allows the listener to personally experience the situation described by the speaker. In addition, the retold dialogue is a short and vivid way of conveying the brutality and horror of Yousafzai’s situation (Yousafzai 483). Thus, listeners do not need additional explanations since they already feel the atmosphere of the described life.
Finally, the author uses rhetorical questions that are directed at the listener. Yousafzai asks the audience, “Why do leaders accept…” in order to get people to think about what she is saying (Yousafzai 485). In addition, such a mechanism makes one feel empathy and feel responsible for the speaker. The combination of this and other rhetorical tools listed above makes Yousafzai’s speech as effective as possible.
In conclusion, it should be noted that rhetorical devices are the most important mechanisms for influencing the listener. The main purpose of the report is not only to convey the essence of the problem but also to interest and involve the audience. This is the most important task, but it is impossible without effective strategies. Based on this, in order for the speech to be productive, the speaker must use rhetorical constructions.
Yousafzai, Malala. “Nobel Lecture.” The Nobel Prizes, 2014, pp. 481-486.
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57 Rhetorical Analysis 1 – “Use of Rhetoric in Malala Yousafzai’s Nobel Peace Lecture”
Use of rhetoric in malala yousafzai’s nobel peace lecture.
“I am Malala. But I am also Shazia. I am Kainat. I am Kainat Soomro. I am Amina,” Malala Yousafzai said at age 17 to a crowd at the event in which she and fellow children’s education rights activist, Kailash Satyarthi, were named winners of the Nobel Peace Prize (Yousafzai). In a metaphorical and literal way, Malala Yousafzai is everyone she mentions as well as herself because she is their voice: a voice that amplifies individual children’s thoughts to the world. The power of Yousafzai’s voice is evident through her use of rhetorical devices such as anadiplosis, anastrophe, antithesis, aposiopesis, and anaphora. These devices uplift and bring fervor to her 2014 Nobel Peace Prize lecture Rhetorical devices are known for providing speeches with qualities that draw attention from the audience or reach them in a way speeches void of these techniques do not. The use of rhetoric comes from a background of developing strong speaking skills for the purpose of influence in civics. Following that, the art of rhetoric became a commonality among universities in the Medieval and Renaissance Ages (“Rhetoric”). People use rhetoric in both speaking and writing today for similar purposes. Yousafzai achieves the greatness of her speech through her masterful use of rhetorical devices throughout it.
The occasion of Yousafzai’s lecture is that of a Nobel Peace Prize acceptance ceremony. Malala Yousafzai and Kailash Satyarthi were declared winners of the Nobel Peace Prize for “their [international] struggle against the suppression of children and young people and for the right of all children to education” (“Malala Yousafzai – Facts”). Yousafzai delivered her lecture on the tenth of December 2014 at the Oslo City Hall, Norway. She was introduced by Thorbjörn Jagland, Chairman of the Norwegian Nobel Committee before prompted to begin her performance. The social climate was that characteristic of 2014. The attendees to the lecture included “members of the Norwegian royal family, and perhaps members of royal families from other countries, as well as those who have chosen her for the award,” her family, friends, supporters, and teachers (“Audience”). Malala Yousafzai begins her address in the name of God, and addresses those granting her the prize: “Today is a day of great happiness for me. I am humbled” (Yousafzai). Emphasizing this feeling of being “humbled,” she thanks those who have helped her to this moment, including a special note to her parents and teachers. Yousafzai recognizes that she has not received this award alone, but with Kailash Satyarthi. She says she is proud of what they have done, and what they vow to accomplish.
She uses her name as an icebreaker and proceeds to speak on who she is here for and why. In every corner of the world, education is a blessing and a necessity. Yousafzai explains how she and her friends got involved in their desire for education, believing they could do anything others thought only boys could, and how the ability to pursue that was revoked from them. In her speech, she emphasizes how this was a collective struggle: education has been denied to others; their home was a beautiful place, now reduced to a wasteland by war. Terrorists attacked her school bus, but their goal was ill achieved. Yousafzai and her brave sisters have not stopped learning or living. Facing these struggles, Yousafzai cites the Holy Quran to emphasize why injustice to some is a threat to the global community, quoting the passage, “do you not know, if you kill one person, you kill a whole humanity?” (Yousafzai). In the same way, one person can stand up for all of humanity. Yousafzai made a choice. She chose to speak up rather than be silent. She and others could not stand by in the face of injustice. She represents these girls and children and their right to education. Why shouldn’t they have it?
Yousafzai points out that there have been many improvements already in education, then speaks on bureaucracy and demands further change in action for the bettering of quality worldwide education. She uses the rhetorical device of anadiplosis to emphasize that the struggle for education is ongoing. Anadiplosis is “the rhetorical repetition of one or several words; specifically, the repetition of a word that ends one clause at the beginning of the next” (“Glossary of Rhetorical Terms”). This device is used to link ideas together, and is described as when “the second clause starts with the same word which marks the end of the previous clause” (“Anadiplosis”). Yousafzai uses this rhetorical device when she states, “I will continue this fight until I see every child, every child — in school,” and also where she says, “And as I said we still see, we still see girls who have no freedom to go to school in the north of Nigeria” (Yousafzai). This form of repetition, using anadiplosis to link one clause to the next, emphasizes continuity over time. In doing so, Yousafzai shows the need for continued action in this cause.
Not much later in this Nobel Peace Prize lecture, Yousafzai uses anastrophe. Anastrophe, the transposition of normal word order, is important here because the speech is nearing its end (“Glossary of Rhetorical Terms”). She says, “Me. You. We. It is our duty” (Yousafzai). Yousafzai draws the audience’s attention through this uncommon word order. This technique has the potential to leave the listeners of her speech with a clear goal: to decide to act as Yousafzai and others have. Yousafzai’s distinct performance of this device, with pauses that imply the existence of full stops, catches the audience’s attention and prepares them to receive the unique delivery of her next sentence.
Yousafzai’s bold use of antithesis in this next line emphasizes the next sentence’s verbs: ‘becoming’ the first and ‘letting’ this be the last time. She declares, “Let us become the first generation that decides to be the last that sees empty classrooms, lost childhoods and wasted potentials” (Yousafzai). Antithesis is defined as “opposition, or contrast of ideas or words in a balanced or parallel construction” by the “Glossary of Rhetorical Terms” (“Glossary of Rhetorical Terms”). With a strong antonymic relationship, “first” and “last” are words that could hardly have more contrast. Yousafzai put a heavy emphasis on the end of her speech by using antithesis, and she goes on to use phrases with antithetical pairings such as ‘girl or boy,’ and ‘begin this ending.’ She continues with this pattern of pairings in phrases such as ‘years ago’ and ‘soon,’ along with “sisters and brothers, dear fellow children” (Yousafzai). With these numerous pairs of words using antithesis, Yousafzai puts emphasis on the end of her speech especially. With so many pairs of words representing the device called antithesis, most people who have listened to this lecture must have walked away with Yousafzai’s final words lingering, resonating in their minds. Both antithesis and aposiopesis are devices that encourage a magnified response of empathy and sympathy to the speaker’s cause of address, and encourage readers to notice the atmosphere this emphasis creates.
Aposiopesis is defined by the pausing or abrupt ellipses of or in speaking where the speaker is seemingly unable to continue due to the presence of passion (“Glossary of Rhetorical Terms”). Malala Yousafzai’s speech includes many examples of this device. She says once, “I’m proud — that we can work together,” and it is evident that in saying this she takes an aposiopesis pause which emphasizes her emotion. There is also aposiopesis when she says, “I want — there to be peace everywhere,” in which case the pause both catches the listeners’ attention and additionally demonstrates her passion for peace. Listeners may notice her use of aposiopesis again when she says “The first place this funding will go to is where my heart is, to build schools in Pakistan — especially in my home of Swat and Shangla,” and when she speaks of officials who already incorporate quality education into their kids lives but not the general public’s. Both these uses of the technique call attention to her passion and care for her home and for her cause. As she begins her lecture’s conclusion, she uses aposiopesis again, adding emotional pauses to her sequence of repeated phrases: “Let this be the last time — that… let this be the last time — that… let this be the last time — that . . . let this be the last time —” (Yousafzai). One may notice that there is another pattern in this section, a repeated phrase.
The name of this rhetorical device is anaphora. Anaphora, according to Essential Literary Terms, “is the intentional repetition of words or phrases at the beginning of successive lines, stanzas, sentences, or paragraphs” (Hamilton 69). This is not the subtle kind of repetition seen in other devices like assonance, so the “pleasure of recognition” may or may not be Yousafzai’s purpose of using this device (“Assonance”). It most certainly does draw attention to the speaker and puts an emphasis on the words repeated. Yousafzai uses assonance at the very start of her lecture in giving thanks, thanking each individual or group beginning with the same, repetitious ‘thank you to.’ She utilizes it in the phrases, “it is for those . . . children,” then using ‘we,’ and on another occasion ‘we see.’ The anaphora in the conclusion of her lecture, repeating “let this be the last time,” emphasizes her call to action and helps make her claims more memorable to the listeners.
Yousafzai began her lecture with a sentence listing the many names of other children for whom she speaks; she returns to that message later in her speech, saying, “This award is not just for me — it is for those forgotten children who want education. It is for those frightened children — who want peace. It is for those voiceless children who want change” (Yousafzai). The way she states these sentences combines the emotional pauses of aposiopesis with the repeated words at the beginning of successive phrases of anaphora (“Anaphora”). Yousafzai reiterates her commitment to amplifying the voices of the voiceless when she says “I am here to stand up for their rights, to raise their voice” (Yousafzai). In this active sentence, she uses asyndeton, which is a lack of conjunctions between coordinating phrases, clauses, or words. In this case asyndeton is utilized to place more emphasis on the verbs and objects of the sentence by removing the conjunction and its distracting continuance (“Glossary of Rhetorical Terms”). This shows that the main five rhetorical devices, anadiplosis, anastrophe, antithesis, aposiopesis, and assonance are not the only ones in this lecture. Yousafzai expertly combines careful rhetorical choices for the delivery of her passionate content to emphasize the purpose and impact of her lecture. To the listener, a considerable number of sections in this speech stand out from the others. The emphasis and efficacy of her Nobel Peace Prize lecture is in respective part due to the rhetorical devices Malala Yousafzai chose to use.
Works Cited
“Anadiplosis.” Literary Devices . 22 Oct. 2013, literarydevices.net/anadiplosis/. Accessed 25 Oct. 2022.
“Anaphora.” Merriam-Webster.com Dictionary , Merriam-Webster, 2022. merriam-webster.com/dictionary/anaphora. Accessed 28 Oct. 2022.
“Anastrophe.” Changing Minds. changingminds.org/techniques/language/figures_speech/anastrophe.htm. Accessed 28 Oct. 2022.
“Assonance.” Changing Minds. changingminds.org/techniques/language/figures_speech/assonance.htm. Accessed 28 Oct. 2022.
“Audience of Malala Yousafzai’s Nobel Peace Prize Speech.” Studienet . studienet.dk/malala-yousafzai-nobel-speech/analysis/audience. Accessed 25 Oct. 2022.
“Glossary of Rhetorical Terms.” University of Kentucky College of Arts & Sciences. https://mcl.as.uky.edu/glossary-rhetorical-terms. Accessed 25 Oct. 2022.
Hamilton, Sharon. Essential Literary Terms . 2nd ed., Norton, 2017.
“Malala Yousafzai – Facts.” NobelPrize.org , Nobel Prize Outreach AB 2022. Sat. 29 Oct 2022. https://www.nobelprize.org/prizes/peace/2014/yousafzai/facts/.
“Rhetoric.” Funk & Wagnall’s New Encyclopedia . 5th ed, 1991.
Yousafzai, Malala. “Malala Yousafzai: Nobel Peace Prize Lecture 2014.” YouTube , uploaded by Nobel Prize, 9 Jan. 2020, https://www.youtube.com/watch?v=c2DHzlkUI6s.
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name: V Ware
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Rhetorical Analysis 1 - "Use of Rhetoric in Malala Yousafzai’s Nobel Peace Lecture" Copyright © by V. Ware is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License , except where otherwise noted.
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