Dorothy Wordsworth’s religious practices continued to evolve throughout her life. She was baptized Anglican, but after her mother’s death she resided with her mother’s cousin, where she practiced Unitarianism. When she later moved in with her uncle, she embraced evangelical Anglicanism. Records of her religious beliefs in her twenties are scarce, as after moving to Racedown with her brother William in 1795 and throughout her years living in Alfoxden, she rarely wrote of her involvement with organized religion. Only in the 1810s while at Grasmere did Dorothy Wordsworth begin to record a gradual return to church attendance. Concerning her religious practices in the years following this return, due to a relative lack of information concerning Dorothy Wordsworth’s spirituality during this period, scholars have concluded that her Anglicanism was unremarkable: groundbreaking biographer Ernest De Sélincourt called her faith a “simple orthodox piety” (267) while Robert Gittings and Jo Manton labeled it “the conventional piety of her middle age” (168). Often, scholars have also concluded that Dorothy Wordsworth’s Anglicanism was relatively orthodox, due to the outspoken High Churchmanship of her brothers William and Christopher. As this thesis demonstrates, however, Dorothy Wordsworth’s previously unpublished Rydal Journals complicate such conclusions. These journals offer a wealth of evidence concerning her religious practices and beliefs between 1825–35, including extensive lists of scripture references, records of her church attendance, logs of her religious reading, assessments of sermons, and expressions of her personal faith. The various findings suggest that Dorothy’s faith was more complex than previously understood, as it was passionate, informed, and, in ways, surprisingly evangelical.

Uppsatsen studerar två nutida reportage i reportagebokens format: Klubben av Matilda Gustavsson, och Smärtpunkten av Elisabeth Åsbrink. Syftet är att undersöka hur reportern själv och det journalistiska arbetet framställs i reportagen och vad det får för konsekvenser för reportagens journalistiska syften. I uppsatsen tillämpas narratologisk teori utifrån begrepp som modus, tempus, röst, konsonans och dissonans. Även journalistisk teori om objektivitet och transparens, samt teorier om trovärdighet, autenticitet och life writing används. Båda reportagen har en komplex narratologisk konstruktion som innehåller en subjektivt jag-berättande reporter och en ramberättelse som detaljerat beskriver reporterns eget journalistiska arbete. Analysen visar hur konstruktionen med ramberättelsen om det journalistiska arbetet och det subjektiva jag-berättandet skapar trovärdighet, närvaro och engagemang för reportagets ärende. I synnerhet i Klubben används det subjektiva jag-berättandet som en strategi som stämmer väl överens med teorierna om life writing. Detta framhäver reportagets vittnande karaktär, där både reportern och de karaktärer som hon berättar om framstår som röster och vittnesbörd i en större berättelse om förövare och offer, men också i berättelsen om journalistikens viktiga roll att granska samhället och avslöja missförhållanden. Det subjektiva berättandet, med sina drag av life writing, bidrar alltså till engagemang, autenticitet, trovärdighet och transparens i beskrivningarna av både de händelser som reportagen beskriver och av det journalistiska arbetet i sig.

This project is a constructive effort in the area of practical and public theology as part of my larger purpose of contributing to the positive transformation of post-communist Eastern Europe. It is driven by the substantiated conviction that spiritual autobiography is not only a legitimate form of religious discourse but that can also serve as a vehicle for personal transformation and a tool of transformative leadership. One of the central purposes of this project is to prepare the author for writing a faithful and effective spiritual autobiography that can reach a broader audience and have transformational effects on readers. By producing my own spiritual autobiography, I seek to add a new dimension to my existing theoretical and practical work in the area of public theology with the hope that readers will not only recognize and positively respond to God’s call but also become responsibly engaged in transforming this world towards greater justice, freedom, and peace. / 2025-03-22T00:00:00Z

In 1950, Roger and Louise Amory founded the Johann Fust Community Library in Boca Grande, Florida. After the death of Louise's son John Austin Amory III in 2018, John's son ­– and Roger Amory's namesake – donated a collection of Louise Amory's papers to the Library Foundation. The archive consists of 140 pages, mostly handwritten. Louise wrote most of the material between 1949 and 1954. As Executive Director of the Foundation, I solicited the help of one of our docent volunteers, and we took on the challenge of transcribing her writing. I was excited to undertake the resurrection of this 20th-century archive, and I began to research women's life-writing to set a framework. My original expectation was that the work would be diaristic, but my preconceptions required adjustment. An analysis of Louise Amory's writing soon led me to conclude that she wrote to create a record of the library's founding and that her audience was public, not private. While building the library, Louise and Roger purchased a boat, that they christened Papyrus, to provide library services to the islands around Boca Grande. Traveling aboard Papyrus introduced a maritime aspect to the Amorys' project and Louise's writing as she recorded these island-hopping journeys along with other yachting adventures. I came to see Louise's writing as a travel narrative that is also life-writing.

This is a study of the memoir of Tage Carlsson, a man from the margin who lived between1908-2002 in the small town of Sillerud, Värmland. The purpose of this study is to show howmodernization affected him during the 20th century; what he valued, which ideals he tried touphold and the way he narrated his life. His narrative and character are studied through the lensof the Life Writing field. Previous research on the Swedish phenomenon “skötsamhet” (wellbehaved-ness) and “folkbildning” (education of the people) lays the foundation of this study aspart of the modernization process. The content of the memoir is analyzed thematically and isdiscussed in three parts: the well-behaved person, the educated person, and the modern person.Tage fits well into all the above, and this study encourages research on the margin as it showsthat it mirrors the ideas of the center, and vice versa.

This paper examines the relationship between memoir and truth, and the implications of that relationship for the rhetorical work that memoirs do. It uses the grounding example of Tara Westover's 2018 memoir Educated and looks at how the recreation of events within her life works both in conjunction with the way she portrays them in the text and juxtaposed against other competing narratives, such as her mother's 2020 memoir Educating. This essay continues the work done by literary theorists such as Phillipe LeJeune, applies the critical framework developed by Katherine Mack and Johnathan Alexander in their article "The Ethic of Memoir," and encourages the reader to consider the ways in which memoirs are rhetorically acting upon the culture at large through their narrative and emotional aspects. / Master of Arts / This paper looks at the relationship between memoir and truth in memoirs. Using rhetoric as its basis, it examines memoirs in their contexts using Tara Westover's 2020 memoir Educated as a case study. It looks at the way that memory is used to build narratives, and more specifically, the way that lived personal experiences are represented in the form of the memoir genre. In considering these ideas, this paper explores questions of objective "truth" and how lived experiences can be affected by internal emotional narrative, and by extension, how that emotional narrative is depicted in memoir.

Whereas the relationship between real autobiography and its fictional forms has been studied at length, the equivalent relationship for diaries has barely been acknowledged, let alone explored. This thesis follows the history of diary-writing – as a field that includes real and fictional diaries and the complex relations between them – in twentieth-century French writing. I take as my starting point the moment in the 1880s when, following a series of successful posthumous diary publications, a new generation of writers became aware that their own journaux intimes would probably come to be published, with considerable consequences for the way their literary œuvre and their very persona as an author (or their textual author-figure) would appear to readers. Of this generation, André Gide exerted by far the greatest influence over the course of diary-writing, and four works in particular experiment, in extremely diverse forms, with the literary possibilities of the diary: Les Cahiers d'André Walter (1891), Paludes (1895), Le Journal des faux-monnayeurs (1926), and his Journal 1889–1939 (1939). After the Second World War, diary-writing continued to draw on forms established by Gide, but now inflected by radical changes in attitudes towards the writing subject: Raymond Queneau's works published under the pseudonym of Sally Mara (1947–62) cast light on attitudes towards the diary at the time of a theoretical exclusion of the writing subject; Roland Barthes experimented with diaries at the point of a return of the writing subject (1977–79); and Annie Ernaux's published diaries between 1993 and 2011 demonstrate the role of diary-writing within the modern field of life-writing. Rather than making a gradual progress towards literary recognition, this history of diary-writing shows that, in a great variety of ways, diaries have consistently been used for their marginal or supplementary role, which simultaneously constructs and qualifies a literary œuvre and author-figure.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

In Be Good, Sweet Maid: The Trials of Dorothy Joudrie (1999), Audrey Andrews recounts the life and trial of Dorothy Joudrie, a so-called wealthy socialite who was arrested in Calgary in 1995 for attempting to murder her estranged husband after decades of domestic abuse. Andrews tells Joudrie’s story in the form of a semi-auto/biographical text that quotes other scholarly and creative literary works in an intertextual dialogue about violence against women, post-World War II gender socialization, and the “battered women syndrome” defence. This thesis takes this highly referential dialogue as its starting point, and then extends Andrews’ cultural work by tracing a genealogy of colonialism in Canadian domestic violence laws with the help of selected intertexts – including Yvonne Johnson’s Stolen Life: Journey of a Cree Woman (1998), the trial of Angelique Lavallee, and Lorena Bobbitt’s infamous case. First, I source the epigraphs that Andrews strategically places at the start of each chapter and discern the layer of meaning that these external texts bring to Joudrie’s story in order to raise questions about how Andrews rearticulates the work of others and the politics of such a rearticulation. Second, I similarly frame Joudrie’s 1995 trial as a referential and intertextual discourse based in precedent established by the Supreme Court in 1990 when it ruled that expert testimony on the “battered woman syndrome” was admissible in the R. v. Lavallee case (Shaffer 1). This allows me to consider a consequence of the ruling often overlooked in feminist literature: due to the fact that the original defendant, Angelique Lavallee, was a Métis woman whose identity was erased in the courtroom and in case law, subsequent trials employing the “battered woman syndrome” defence repeat settler relations entrenched in colonial violence. Third, I expose how representations can fail by thinking through what Stephen Couser calls the auto/bio/ethics of life writing, which reveals the limits of Canadian laws and literatures. Ultimately, this discussion generates questions about who is considered human under the law and how life writing might re-imagine the “reasonable” human in more just and compassionate ways. / Thesis (Master, Gender Studies) -- Queen's University, 2012-07-28 10:28:24.988

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal