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Abstract only
Mark Robson

representation she or he creates. In the opening quotation from the preface above, Ro:Ba: stresses ‘care’ and ‘fidelitie’ in life-writing, but he seems uneasy with this obligation. Although keen to emphasise the value of the labour of life-writing (p. 10), he is equally keen to confess his unoriginality as a writer, claiming that: ‘the most part of this booke is none of my owne; I onely

in The sense of early modern writing
Rereading internment
George Legg

Heidegger’s conception of ennui.21 In 1919 this became the source of a neurasthenic condition known as ‘barbed-­wire disease’ and, as a result, it has often encouraged a mode of life-­writing that tries to circumvent such afflictions.22 As S.A. Kinnier Wilson has noted, much of the writing about life behind the wire tends to prioritise ‘the amusing trifles of camp life and their power to detract materially from the searing and depressing monotony of camp existence’.23 The example of internment in Northern Ireland differs little in this respect. ‘Prison is meant to depress

in Northern Ireland and the politics of boredom
Abstract only
Take time
Nicholas Royle

: Syrens, 1994). 24 Hélène Cixous and Mireille Calle-Gruber, Rootprints: Memory and Life Writing , trans. Eric Prenowitz (London: Routledge, 1997), 18. 25 Cixous, Three Steps on the Ladder of Writing , 124–5. 26 Cixous, Three Steps on the Ladder of Writing , 81. 27 Cixous, ‘Writing Blind’, 144. 28 Gilles Deleuze, ‘Hélène Cixous or Stroboscopic Writing’, trans. Martin McQuillan, in Reading Cixous Writing , ed. Martin McQuillan, special issue of Oxford Literary Review , 24 (2002), 204. 29 Jacques Derrida, H.C. for

in Hélène Cixous
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Laurence Lux-Sterritt

the nuns’ own writings reveal, in beautiful and nuanced detail. Notes 1 Katrien Daemen-de Gelder (ed.), Life Writing II, vol. 4, in Caroline Bowden (ed.), English Convents in Exile, 1600–1800 (London: Pickering and Chatto, 2013), pp. xiv-xv. 2 I would like to thank Sister Benedict, at St Mary’s Abbey, Colwich, for her insights on this subject. 3 James Kelly (ed.), Convent Management, vol. 5, in Caroline Bowden (ed.), English Convents in Exile, 1600–1800 (London: Pickering and Chatto, 2013), pp. 411–21. 4 James Kelly, ‘Essex girls abroad: family patronage

in English Benedictine nuns in exile in the seventeenth century
Nadya Ali

, who ended fiftyone Muslim lives as though he was playing a first-person shooter. It is written for the people who I think of first when violence is unleased against Muslims: my nieces and my nephews. It is a howl against the inheritance bestowed upon them and from which we, those who have come before, cannot seem to protect them. But more importantly it is a manifesto of resistance for how to live in and challenge a world which despises, domesticates, incarcerates, and kills 161 QURESHI PRINT.indd 161 24/09/2020 10:17 Resisting the personal Muslim life. ‘Writing

in I Refuse to Condemn
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Nadia Kiwan

peu comme un ermite, et ne s’est pas tellement occupé de la diffusion de son œuvre. Il avait le souci de ses lecteurs qu’il adorait rencontrer lors de salons du livre. Mais nous avons un peu l’impression d’être face à un trésor caché à faire découvrir au plus grand nombre. (Hoffner 2017) (My father spent his life writing, a bit like a hermit, and he didn’t really take much interest in disseminating his work. He was interested in his readers who he loved 168 168 Secularism, Islam and public intellectuals in contemporary France meeting at book fairs. But we have

in Secularism, Islam and public intellectuals in contemporary France
Abstract only
Piero Garofalo, Elizabeth Leake, and Dana Renga

affiliation. By blurring distinctions between historical narrative, life writing, and literary convention, these fictional texts adopt representational strategies similar to those of what might be termed ‘foundational’ texts (e.g., Emilio Lussu’s La catena, Francesco Fausto Nitti’s Le nostre prigioni e la nostra evasione, Carlo Rosselli’s Fuga in quattro tempi), which established thematic parameters of confinement narratives. Internal exile was not a homogenous experience, so some writings (e.g., Giovanni Ansaldo’s L’antifascista riluttante, Camilla Ravera’s Vita in carcere

in Internal exile in Fascist Italy
Susanne Becker

contrast to the feminist politics of realism, to the confessional life-writing of the 1960s or the super-realism of the 1970s. However, it seems that these typical negativities of gothic contextualising suggest the potential for another ‘habit change’ that I hope to show in the transition to neo-gothic writing. In terms of ‘experience’, Alice Munro’s texts maybe show most

in Gothic Forms of Feminine Fictions
The letter and the gift
Andrew J. May

not expect any regular correspondence in return: ‘it would be very foolish, not to say sinful, for me to be sent all the way to India, to spend my life writing to my friends at home’. 48 In the flow of information, therefore, John Roberts played a crucial role, and the correspondence was intimate and everyday, as well as part of an official genre. 49 As a personal friend, he

in Welsh missionaries and British imperialism
Anarchism, militarism and the lessons of the First World War
Matthew S. Adams

: Autobiographical memories are constructed […] This does not mean that they are either accurate or inaccurate, but they are not encoded, stored, and retrieved as wholes but rather are created at retrieval using components like […] narrative, imagery, emotion.43 That there is a tendency for ‘the inevitable infiltrations of the fictionalizing process’ in life-writing similarly demonstrates the value of thinking about Read’s acts of remembrance contextually.44 Rather than his war experiences bequeathing a defined political position, both his understanding of these experiences and

in Anarchism, 1914–18