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The conversation starts with an in-depth analysis of two autobiographical works, Returning to Reims by Didier Eribon (2013) and The End of Eddy by Éduard Louis (2017). The discussion concerns, among other things, the double exclusion due to non-heteronormativity and class origin. Does gay emancipation occur exclusively within dominating social classes? What is the price of emancipation for individuals from dominated classes? Is it possible to come to terms with the stigma of being both gay and of working class origin? Why has the problematization of heteronormativity been abundantly represented in literature and arts, whereas that of classism continues to be a taboo as a subject of both autobiographies and academic studies?

Fugitive Borders explores a new archive of 19th-century autobiographical writing by black authors in North America. For that purpose, Nele Sawallisch examines four different texts written by formerly enslaved men in the 1850s that emerged in or around the historical region of Canada West (now known as Ontario) and that defy the genre conventions of the classic slave narrative. Instead, these texts demonstrate originality in expressing complex, often ambivalent attitudes towards the so-called Canadian Promised Land and contribute to a form of textual community-building across national borders. In the context of emerging national discourses before Canada's Confederation in 1867, they offer alternatives to the hegemonic narrative of the white settler nation.

Identity is a reflection of how people view themselves within the social structure (Campbell, 2010; Hill & Thomas, 2000). Too often these identities are mirror images of normalized labels and affiliations defined by, and through, social norms and values. Introspective of social constructs and teachings of normalcy, often times one's identity and status is never questioned (Ramsey, 2004). Juxtaposing systemic thinking with personal knowledge, this article offers insights into the uses and contributions of critical autobiographical research as a both paradigm of research and practice. This article seeks to link the application of critical autobiography with educational practice and theory to promote social justice, identity development, and lifelong learning.

This essay dialogically examines materials from Mary Hallock-Greenewalt's largely self-curated and reflexively annotated archive, illuminating overlooked facets of her life and work, in particular her bicultural upbringing, elements of syncretism that inform her oeuvre, and her practices of self-mythologizing. The text is divided into interconnected sections that explore the following facets of the spectral Middle East in Hallock-Greenewalt's life and work: the remembrance of the Syrian mother, the activation of pervasive Orientalist discourses, genealogical expansions through the figure of Hallock-Greenewalt as mother-inventor, and archival interventions. It argues that her autobiographical writings engage her mythologized past in service of the construction of hagiographic narratives of female agency.

Peer love is a highly invested autobiographical marker, and its scientific ascent can be studied in terms of its literature's motives, stated objectives, exclusions, and delimitations. In this article an overview of numeric and selected ethnographic data on the timing of "first love" is presented, to inform an assessment of the ontological underpinnings of milestone research common to quantitative sociology and developmental psychology. Complicating scientific normalization of love's initiatory connotation, selected ethnographic observations on the timing and notion of early/first love in non-Western societies are presented. These observations facilitate a critique of love as a heterosocial, propaedeutic event, and hence, as scientifically accessible and befitting the routines and metaphors of biomedical "milestone monitoring."

The aim of this essay is to read Clarel (1876) as Melville's most mature reflection on issues related to democracy and emancipation in the United States. Clarel's situation at the end of the poem reflects that of the ex-slaves after emancipation. Most importantly, I argue that Melville significantly structured Clarel as a sailor's narrative, adapting the popular devices of sea-writing to versification in order to bridge the gap between his early fiction and his later poetry. Finally, I propose to read Clarel as the author's poetic pilgrimage to offset the excessive autobiographical impulse of his early fiction in order to gain artistic, as well as personal, emancipation.

This chapter takes a cautiously autobiographical route through the memories of the 1970's child performer and her audience - then and now. Set against the backdrop of the struggle between Romantic constructions of childhood 'innocence' and the lived experience of a professional child performer enacting 'real' childhood, the chapter reflects on a personal experience of making Here come the Double Deckers within the television industry for British children in the 1970s and considers conditions for training and working in current legislator advice. The chapter also unpacks the vexed relationship between notions of children at work and play in the creation, commodification and consumption of the child performer through personal memories of her 1970s audience

Der amerikanische Professor Roger Chickering untersucht in seiner wissenschaftlichen Monografie am Fallbeispiel Freiburg den Werdegang einer deutschen Großstadt von 1914-1918. Wie viele Historiker versteht Chickering den Ersten Weltkrieg als "totalen Krieg" mit allumfassendem Einfluss auf das tägliche Leben. Dies spiegelt sich in seiner gelungenen, vielseitigen Studie wider, die basierend auf autobiografischen und öffentlichen Quellen detailliert die Kriegserfahrungen der Freiburger Bevölkerung erfasst. ; In his scholarly piece the American historian Roger Chickering examines the historical development of Freiburg during the years of World War I as an example case for a German metropolis. Like other historians, Chickering considers the First World War as a total war with all-encompassing influence on everyday life. This can be seen in his auspicious, varied study which is based on autobiographical and public sources and in which he describes in detail the experiences of Freiburg's population.

Purpose of study is to analyze guidelines of self-understanding in psychology and substantiate classification of tendency investigation this phenomenon. Results of analyze guidelines of self-understanding are presented in article; author describe three guidelines of self-understanding: cognitive, narrative and existential. Cognitive traditions study of self-understanding is realized in developmental psychology, cognitive psychology, behavior approach, psychology of intellect. Narrative traditions study of self-understanding is fulfilled in narrative psychology and study of autobiographical memory. Existential traditions study of selfunderstanding is implemented in existential psychology, phenomenological- hermeneutical approach, sentiment theory of personality. Author substantiate view, that psychology of human being synthesize of all available scientific traditions study of self-understanding.

"Leo Strauss, in an autobiographical aside, spoke of being in the grip of a "theological political predicament" as a young man. He meant by this something like the following. For modern Jews the constellation of religious beliefs that seems to them reasonable and compelling—the theological horizon, so to speak—is constrained by the political horizon. They are spiritually indebted, to the point of dependency, on the values of the political system, which, for the lucky ones at least, derive from the Enlightenment. Judaism therefore depends on the Enlightenment. But what happens when confidence in the Enlightenment begins to wobble and Judaism, now weakened by its dependency, lacks the strength to make up the difference?"(.)

PurposeThe purpose of this paper is to identify components and educational design principles for strengthening sustainability competence in and through higher education.Design/methodology/approachThis is a conceptual paper that uses an exemplary autobiographical empirical case study in order to illustrate and support a line of reasoning.FindingsA number of "Gestalts" of mind‐sets of sustainability competence and key elements of the learning processes needed for developing such competence have been identified.Originality/valueThis is one of the first papers to consider sustainability competence from a transformative social learning perspective. The value of the paper lies in its potential to help teachers of university courses in re‐designing their educational processes with sustainability competence in mind.

As counsellors, educators, and helping professionals in small communities, we were curious about the relationship between personal and professional identity. We wondered how people like ourselves negotiate role, view our contributions, and construe our place in history. Working within a narrative inquiry paradigm, our approach was both autoethnographic and collaborative. Each of us contributed a piece of autobiographical writing, and we pooled the texts for thematic analysis. Using polyphonic montage, we compare two of the analyses, and interpret what they reveal about identity and role. Through telling and hearing stories of experience, we have pieced together autoethnographic texts to speak beyond the self about a vision of community and making a difference.

This paper takes the form of two imaginary meetings with the resurrected figure of the writer Sylvia Plath, in 1967 and 2007, informed by the work of Lieblich (1997) and Speedy (2005; 2007b). It is loosely based on recollections by Al Alvarez (1974:20–53; 2005:29–33), one of the last people to see Plath alive before her death on 13 February 1967, and from Plath's journals (1983). I have drawn from Plath's autobiographical novel, The Bell Jar, the many speculations on Plath's last days that provided material for Wintering (Moses, 2003), and from Birthday Letters (1999) — Ted Hughes' poetry collection concerning his marriage to Sylvia Plath.

This article characterizes diaspora writing as a kind of dream writing, through the reading of two autobiographical works by Mary Antin (1881—1949), a Russian-Jewish immigrant to America. It dreams of the possibility of a `dream shibboleth', a password through which to bypass the law of the tribal shibboleths which condemn migrants to the border and the never-ending process of self-translation. It is the immigrants' wish to survive and make a home wherever they happen to land that makes their nightly adventure a scene of dream writing, in which the scars of border-crossing magically turn themselves into rich and nutritious seeds which aid their journey.