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Attempts to unravel the relationship between scholar and subject are common in life writing and underpin the emphasis on reflexivity in interpretive research. However, while the conceptual basis for reflexive practice is well established, there is less written on how it is actually done. In this article I reflect on how I created a collective portrait of politicians in the Pacific Islands. My rationale for describing how I produced knowledge in this project echoes the call for interpretive researchers and biographers, who wish to become reflexive, to engage in and describe reflexive practices. In doing so, I illustrate how empathy, emotion and intuition shaped my sources, analysis and writing, and argue that these non-objectivist tools, reflexively considered, have the capacity to enhance our descriptions of the lives we choose to portray.

Attempts to unravel the relationship between scholar and subject are common in life writing and underpin the emphasis on reflexivity in interpretive research. However, while the conceptual basis for reflexive practice is well established, there is less written on how it is actually done. In this article I reflect on how I created a collective portrait of politicians in the Pacific Islands. My rationale for describing how I produced knowledge in this project echoes the call for interpretive researchers and biographers, who wish to become reflexive, to engage in and describe reflexive practices. In doing so, I illustrate how empathy, emotion and intuition shaped my sources, analysis and writing, and argue that these non-objectivist tools, reflexively considered, have the capacity to enhance our descriptions of the lives we choose to portray.

Them Days magazine is a quarterly publication that has been dedicated to preserving the history and culture of Labrador for the past 42 years. It is created in Happy Valley-Goose Bay, Labrador, in the mainland portion of the province of Newfoundland and Labrador. This article outlines a methodology of faithful feminist witnessing that is used to engage the Indigenous and non-Indigenous stories contained in Them Days and the story of Them Days itself. This methodology utilizes decolonizing, postcolonial, and feminist life-writing theories, and is guided by decolonial attitude, which the author argues is demonstrated in the magazine's founding principles and continuing work.

This is the first book-length exploration of the thoughts and experiences expressed by dementia patients in published narratives over the last thirty years. It contrasts third-person caregiver and first-person patient accounts from different languages and a range of media, focusing on the poetical and political questions these narratives raise: what images do narrators appropriate; what narrative plot do they adapt; and how do they draw on established strategies of life-writing. It also analyses how these accounts engage with the culturally dominant Alzheimer's narrative that centres on dependence and vulnerability, and addresses how they relate to discourses of gender and aging. Linking literary scholarship to the medico-scientific understanding of dementia as a neurodegenerative condition, this book argues that, first, patients' articulations must be made central to dementia discourse; and second, committed alleviation of caregiver burden through social support systems and altered healthcare policies requires significantly altered views about aging, dementia, and Alzheimer's patients

Harriet Jacobs' Incidents in the Life of a Slave Girl and bell hooks' Bone Black: Memories of Girlhood share a common concern with emancipation and employ complementary rhetorical strategies. Incidents in the Life of a Slave Girl presents Harriet Jacobs' journey of personal self-discovery through various relationships with others, and her personal narrative finally serves the larger goal of emancipation for her people. Jacobs' narrative is full of other voices, or personae. Even the narrator, Linda Brent, is pseudonymous, or "other," in this sense. Jacobs invokes these personae in her autobiography; she explores her experiences as a web of relationships. Jacobs shows a collective or communal notion of selfhood, and she uses this notion of selfhood to establish a bond of sisterhood among black women and white. Although slavery officially ended with emancipation, black Americans continue to live its historical legacy. Bone Black: Memories of Girlhood is both self-revelation and an attempt to record and refigure a rich Southern black culture. Polyptoton is the governing trope of hooks' narrative. Through it, she invites the reader to enter into her world from various angles. "I" evokes a subjective and an insider's response, whereas the pronoun "she" provokes an objective analysis. The first person plural, "we" serves as an often ironically liminal place between the subjective and a wholly detached, objective perspective. Complementing Jacobs' notion of a collective self, hooks presents the self that is diffracted in Bone Black. She presents a similar, universalizing argument: people, regardless of skin color, need to know the poison and damage of racial discrimination. As a feminist, hooks is also concerned about women's marginalization. She elaborates on her personal experiences as lessons for readers of both gender to be aware of the necessity and progress of women's empowerment. Jacobs' community of personae and hooks' use of polyptoton are complementary strategies. Jacobs' approach grows out of historical, political and legal exigencies. hooks' approach reflects her historical situation as well, with its "partially" emancipated outlook on race and gender. Both writers, however, move--and insist upon the importance of moving--from the singularity of personal experience to the life of the community.

The Insta-girl, a postfeminist, late-capitalist figure characterized by "oversharing" of intimate content, epitomizes the production, circulation, and consumption of a particular type of "girl-hood"...

Preliminary Material -- Selves in Dialogue: An Introduction /Begoña Simal -- Identity Cards: Autobiography and Critical Practice /Jeffrey Gray -- Self and Nation in Franklin's Autobiography and Maxine Hong Kingston's The Woman Warrior /Ana M Manzanas -- Ethnic Authorship and the Autobiographical Act: Zitkala-Ša, Sui Sin Far, and the Crafting of Authorial Identity /Rachel Ihara and Jaime Cleland -- "We, Too, Sing America": The Construction of American Subjectivity in African American Migration and European Immigrant Autobiographies /Brenda R. Smith -- Native Journeys of Self-Figuration: N. Scott Momaday's The Way to Rainy Mountain and Gloria Anzaldúa's Borderlands / La Frontera /Anna M. Brígido-Corachán -- Memory in Motion: The "Double Narratives" of Paul Auster's The Invention of Solitude and Samuel R. Delany's The Motion of Light in Water /José Liste Noya -- Autobiographical Writing on Politics in the Sin State: Latina and Basque American Perspectives /David Río -- Puerto Rican and Dominican Self-Portraits and their Frames: The "Autobiographical" Fiction of Esmeralda Santiago, Junot Díaz, and Julia Álvarez /Aitor Ibarrola-Armendáriz -- Living in the Taste of Things: Food, Self and Family in Diana Abu-Jaber's The Language of Baklava and Leslie Li's Daughter of Heaven /Paula Torreiro Pazo -- Bibliography -- Contributors -- Index.

Intro -- Halftitle Page -- Title Page -- Contents -- INTRODUCTION -- 1 INSTITUTIONAL COMMUNIST AUTOBIOGRAPHIES, 1944-1956: ADMINISTRATIVE IDENTIFICATION AND NARRATIVE IDENTITY -- Communist autobiographies: Origins -- The Italian way to autobiographical control: Elements of context -- The communist autobiography: Plot and story -- 2 EMINIST SELF-ENUNCIATION: BETWEEN SILENCE AND INFINITE SPEECH -- The paradox of emancipation and its autobiographical strategies -- Paranoia: The infinite discourse -- Schizophrenia and catatonia: Poetry, dreams and discursive hesitations -- 3 THE REMAINS OF TWO TRADITIONS: INSTITUTIONAL MONUMENTS AND IMPOSSIBLE MOURNING -- After the end: The collapse of communism and the self-narrative -- Late feminist autobiographies: The journey towards legitimacy and normality -- Echoes of the origins: The autobiographies of Giorgio Napolitano and Laura Lepetit -- Giorgio Napolitano: The man who made himself an institution -- Laura Lepetit: Feminism as distraction -- CONCLUSIONS -- Notes -- Bibliography -- Index -- Imprint.

Preliminary material /Editors Life Writing and Schizophrenia -- Introduction /Editors Life Writing and Schizophrenia -- 'Time Turned Solid, Like a Wall': Four Mental Hospital Memoirs /Editors Life Writing and Schizophrenia -- 'Will They Hear and Be Convinced by my Story?' First Person Accounts from Schizophrenia Bulletin /Editors Life Writing and Schizophrenia -- 'A Striking Similarity with our Theory': Freud and Bateson Read Memoirs of Schizophrenia /Editors Life Writing and Schizophrenia -- 'The Speech Which Arranges the Dance': The Undoing of Schizophrenia in Janet Frame's Autobiography and Fiction /Editors Life Writing and Schizophrenia -- Diagnostic Narrative in the DSM-IV Casebook /Editors Life Writing and Schizophrenia -- 'That Damn Schizophrenia': Evolving Identity in Eunice Wood's Unwritten Story /Editors Life Writing and Schizophrenia -- Bibliography /Editors Life Writing and Schizophrenia -- Index /Editors Life Writing and Schizophrenia.

The Baptist movement in Cromwellian Ireland displayed a number of distinctive features. Adherents of the movement regularly claimed to have heightened spiritual experiences, which in a number of cases included first-hand encounters with the Devil. This article observes the political contexts in which these claims were made, and analyses attempts by Baptist leaders to promote a more critical spirituality and to counter illegitimate claims to supernatural experience. It argues that these unusual experiences were rhetorically enabled, but more reflective of their geographical than of their denominational context, in which Baptist leaders would struggle to sustain and also contain claims to spiritual experience.

The Indian Constitution (IC) has been considered in terms of its intertextuality with preceding colonial documents such as the Government of India Act 1935. This essay relocates the IC in intertextual relationships with anti-colonial autobiographies and texts such as Gandhi's Hind Swaraj, showing the parallels between the way they dramatise self-rule and mix global, Indian and regional levels of identity. Both the IC and these texts are marked by processes of transnational and internal dialogue, and reflect transnational aspects of Indian print culture and the subject positions it gave rise to. Widening the discursive sites of the IC to include anti-colonial autobiographies raises questions about the IC as a species of autobiography itself, and it also gives us another perspective on the tensions within the IC, showing how the conflict between liberty and power is manifested in its linguistic cosmopolitanism and its approach to translation. Constitutions embody the aspirations of a nation's citizens, and the IC's verbal skills grade and structure these aspirations, plotting them along a spectrum of possible futures and grounding them in a variety of pasts. This concern with temporality has a parallel in some anti-colonial autobiographies where the consciousness of time is particularly acute. Finally, both the IC and Indian anti-colonial life writing can be seen as instances of South Asian literary modernity in terms of the style of their creative choices.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Acknowledgments -- Introduction -- 1 Lydie Salvayre: Translanguaging, Testimony and History -- 2 French-Vietnamese Translanguaging in the Work of Kim Thúy -- 3 "En Australie, je parle une langue minoritaire": Catherine Rey's Franco-Australian Life Writing -- 4 Gisèle Pineau's Evolving Translanguaging: From Un papillon dans la cité to L'Exil selon Julia to Mes quatre femmes -- 5 Staging Resistance to the Language of the Colonizer: Chantal Spitz's Translanguaging -- 6 Hélène Cixous's Franco-German Translanguaging in Une autobiographie allemande -- Conclusion -- Index.

Drawing on the findings of Jeremy Rifkin`s The Empathic Civilization, Patricia Clough, et al.`s The Affective Turn (2007), Antonio Gramsci`s theorization of subaltern agency and Giles Deleuze`s idea of the ontologies of immanence, this paper intends to foreground the category of the memoir written by subalternised subjectivities across the globe as potential terrains of empathic chronicles or life writings. Such trauma ridden personalized narratives can provide new templates of human emotions associated with subjugation, coercion and resistance and can help in forming an effective pedagogic universe to make us alive to the varied intricacies of affective poignancy and empathy. This paper would attempt to demonstrate the intersection of affective turn and the narrative turn with reference to three subaltern memoirs- Gaiutra Bahadur's Collie Woman (2014), Ali Cobby Eckermann's Too Afraid to Cry (2015) and Siddalingaiah's A Word with You, World (2013) to substantiate the point that plebian life writing can inaugurate a new body of affective intensity necessary for a reformulated epistemology of the future. Gaiutra chronicles the pangs and agonized cries of the coolies, specially the women coolies, who were ferried to the British colonies across the globe as indentured labourers. Ali's story is a testament to the trauma of the 'lost generations' of Australia, who were subjected to feigned brutalities of the state that had hidden agenda of annihilating the Aboriginal people from the country through legitimate forms of legislations. Siddalingaiah's narrative enshrines the journey of the author who being a Dalit had to suffer deprivation and humiliation at every step on his way towards becoming a poet.