A life in progress: motion and emotion in the autobiography of Robert M. La Follette

This article is a study of a La Follette’s Autobiography, the autobiography of the leading Wisconsin progressive Robert M. La Follette, which was published serially in 1911 and, in book form, in 1913. Rather than focusing, as have other historians, on which parts of La Follette’s account are accurate and can therefore be trusted, it explains instead why and how this major autobiography was conceived and written. The article shows that the autobiography was the product of a sustained, complex, and often fraught series of collaborations among La Follette’s family, friends, and political allies, and in the process illuminates the importance of affective ties as well as political ambition and commitment in bringing the project to fruition. In the world of progressive reform, it argues, personal and political experiences were inseparable

Ante-Autobiography and the Archive of Childhood

This essay examines the concept of children’s autobiography via several autobiographical extracts written by the author as a child. Although only a small proportion of people will compose and publish a full-length autobiography, almost everyone will, inadvertently, produce an archive of the self, made from public records and private documents. Here, such works are seen as providing access to writing both about and by children. The essay explores the ethics and poetics of children’s writing via the key debates in life writing; in particular, the dynamic relationship between adults and children, both as distinct stages of life and dual parts of one autobiographical identity. The term “ante-autobiography” is coined to refer to these texts which come before or instead of a full-length narrative. They are not read as less than or inadequate versions of autobiography, but rather as transgressive and challenging to chronological notions of the genre

Autobiography

I was born in Nicosia, Cyprus, on 20 February 1948. My father Antonios was born in the village of Agros, in the Troodos mountains, a village in a valley surrounded by mountains on three sides and with an opening to the south overlooking in the distance the bay of Limassol. He was one of seven children, and at the age of ten he was taken out of school and sent to Nicosia to work as a shop assistant for his uncle. He lived and worked with his uncle’s family until his twenties, when he was able to open his own shop, selling materials for making clothes and other items for the home. His business flourished when we were growing up but late in his life economic development and cheap imports made his trade obsolete.Search frictions;

Autobiography

As the children of immigrants, my parents were raised in Scandinavian Minnesota. My mother, Verna Ecklund, was a university student for only one year but my father, Thomas Peter Mortensen, graduated from the School of Forestry at the University of Minnesota in 1936. They were married shortly after and moved to Enterprise, Oregon, where I was born in 1939. Enterprise, located in the far northeastern corner of the state, was in cattle ranching country surrounded by one of the most beautiful mountain ranges in the U.S. In these mountains, my father began his career as a lookout officer for the U.S. Forest Service. In the war years, they migrated further west to the Portland area where Dad help build Liberty ships in Mr. Kaiser’s ship yards and Mom provided day care for the children of Rosy the Riveter. After the war, the family, which now included my brother Arne born in 1942, moved to the Hood River Valley 60 miles east of Portland where again my father returned to the practice of forestry. There my brothers and I, who included Irving born in 1947, were raised.Search frictions;

Autobiography

My grandparents immigrated to the U.S. around the turn of the last century. My mother’s parents and six older siblings came from Poland. My father’s parents met in New York, she having come from Russia and he from Romania. My parents, both born in 1908, grew up in New York and never lived outside the metropolitan area. Both finished high school and went to work, my father studying at Brooklyn Law School at night while selling shoes during the day. When they married in 1929, my mother was earning $15 a week as a bookkeeper and my father,$5 a week as a novice lawyer.Search frictions;

Using \u27The Autobiography of Malcolm X\u27 to Teach Introductory Sociology

In this chapter, we make the case for using The Autobiography of Malcolm X to teach introductory sociology classes. While The Autobiography of Malcolm X is an autobiography and not a novel, we summarize the literature on using novels in sociology and compare this literature to our own experiences using autobiographies in the classroom. We then describe how autobiographies are particularly helpful for introducing students to the concept of the ‘‘sociological imagination’’ before highlighting this with an in-class exercise. Finally, we discuss student feedback and some of the drawbacks to using autobiographies and the extent to which these drawbacks can be mitigated. [excerpt

"Unlike actors, politicians or eminent military men”: The meaning of hard work in working class autobiography

Copyright @ 2010 The Autobiography Societ

New essays on life writing and the body (Review)

Copyright @ 2010 The Autobiography Societ

Davis's poetic dialogue with Leiris's autobiography

In his article "Davis's Poetic Dialogue with Leiris's Autobiography" Jonathan Evans analyzes Lydia Davis's translation of the first two parts of Michel Leiris's autobiography, which shows an encounter between two writers. Davis has also written stories which reference Leiris and thus position him as a precursor. Evans proposes that Leiris is not only a source of influence for Davis, but that their texts can be read as a dialogue. Using a methodology that draws on Lacanian psychoanalysis, Evans shows how Leiris focuses on sound and graphological patterns in order to understand his own conscious and unconscious relationship with words. Davis, in her stories, forces the reader to question their own relationship to language and the symbolic order. Thus, Davis's translation of Leiris's autobiography becomes a graft on her work as it offers her a chance to explore writing in a way which would be uncharacteristic in her own work