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This review aims to analyse Magnus Brechtken (Eds.), Life Writing and Political. Memoir- Lebenszeugnisse und Politische Memoiren.For anyone interested in political memoirs the question of their value and influence is intriguing. Of course, few will now believe that politicians' memoirs and autobiographies should be taken as objective stories people can rely on. But how far can we go in indeed believing them? In other words, do politicians in general write the truth about themselves or is any political memoir whatsoever by definition an unreliable piece?

Without seeking to be exhaustive, this paper offers an overview of the different ways in which workers' autobiographies have been analysed in France in the human sciences. In the first phase, a social and political approach was dominant. Through workers' autobiographies written in the nineteenth and twentieth centuries, researchers have attempted to grasp the relationship to politics, and especially in the twentieth century the acceptance or rejection of the communist model in the reconstruction of their political and trade union trajectories. At the same time, in a cultural approach, they have tried to understand the educational and literary influences which marked these self-taught workers who, unusually in the workers' world, crossed over from practices of reading to practices of writing. Over the last ten years, workers' autobiographies have become sources particularly used in the framework of labour history and workers' history. Indeed they make it possible to grasp how men and women articulate their working conditions: the atmosphere in the workshop, gestures in work and relations between the body and the work, perception of noises and smells, relationships with hierarchy and trade-unions. These autobiographies can be considered as constituting real "political acts" which contribute to class struggle. Finally, at the intersection of anthropological researches about "ordinary writings" and literary studies about the writing of work and writing at work, they pose a question about the means and the meaning of writing experiences by paying more attention to the form of the writings and to the workers' literary ambitions, which are often revealed in interviews.

I, III, V. Autobiographical & political.--II, IV, VI. Critical & literary. ; Mode of access: Internet.

This article attempts to analyze the contest diaries written by LGBTQ+ individuals published in the collection <i>Cała siła, jaką czerpię na życie</i> [All the Strength I Muster to Live] (2022) from the perspective of life-writing strategies, the production of auto/biographical subjectivity, and the specific positioning of the authors in relation to the poetics of the contest monograph. The published testimonies are set in the scheme of both literary and sociological traditions of Polish diary writing from the 1930s. The text also draws on the project of anxious reading by Astrid Rash, through which, in the process of critical reading, it becomes necessary to activate individual areas of "selective empathy" towards the stories about experiences of violence and marginalization contained in the diaries. Keywords: competitive diary writing, LGBTQ+, life writing, anxious reading

Through a comparison of Chinese and Chinese American (auto)biographical accounts, this article facilitates a transpacific literary exchange that tracks cultural persistence and diffusion, offers a transnational perspective on the alleged absence of indigenous Chinese autobiography and the controversial use of fake "Orientalist" material in Chinese American life-writing, and highlights the need for bicultural literacy in grappling with this literature. Contesting Frank Chin's categorical condemnation of autobiography (as a Western Christian contraption laden with self-hatred), I trace its manifestations in transpacific texts and the convergences in those texts: melding of autobiography and biography, salience of maternal legacies, and interdependent self-formation. Unlike the Chinese authors who lavish compliments on their forebears, however, the Chinese American authors do not scruple to disclose unseemly family secrets or to defy the boundaries between history and fiction—practices that some Asian American critics find vexing. I demonstrate that the critical qualms about Chinese American life-writing have to do with the politics of representation and that bicultural literacy can obviate cultural misreading.

Through a comparison of Chinese and Chinese American (auto)biographical accounts, this article facilitates a transpacific literary exchange that tracks cultural persistence and diffusion, offers a transnational perspective on the alleged absence of indigenous Chinese autobiography and the controversial use of fake "Orientalist" material in Chinese American life-writing, and highlights the need for bicultural literacy in grappling with this literature. Contesting Frank Chin's categorical condemnation of autobiography (as a Western Christian contraption laden with self-hatred), I trace its manifestations in transpacific texts and the convergences in those texts: melding of autobiography and biography, salience of maternal legacies, and interdependent self-formation. Unlike the Chinese authors who lavish compliments on their forebears, however, the Chinese American authors do not scruple to disclose unseemly family secrets or to defy the boundaries between history and fiction—practices that some Asian American critics find vexing. I demonstrate that the critical qualms about Chinese American life-writing have to do with the politics of representation and that bicultural literacy can obviate cultural misreading.

Focuses on linguistic and philosophical dimensions of translation, showing how the dominant language serves to articulate and reinforce social, cultural, political, and gender hierarchies. This title examines Canadian and American examples of traditional autobiography, autoethnography, and experimental narrative