Leigh Gilmore

Why We Doubt what Women Say about Their Lives

Tainted Witness

In the first comprehensive feminist critique of autobiography as a genre, Leigh Gilmore incorporates writings that have not up to now been considered part of the autobiographical tradition. Offering subtle and perceptive readings of a wide variety of texts-- from the confessions of medieval mystics to contemporary works by Chicana and lesbian writers-- she identifies an innovative practice of "autobiographics" which covers the entire spectrum of women's self-representation.

A Feminist Theory of Women's Self-representation

Autobiographics

Kathleen M. Ashley

Gerald Peters

Exploring the connections between autobiography and postmodernism, this book addresses self-representation in a variety of literatures - Native American, British, Chicana, immigrant, and lesbian, among others - in genres as diverse as poetry, naming, confession, photography, and the manifesto. The essays examine how different writers respond to the culturally specific pressures of genre, how these constraints are negotiated, and what self-representation reveals about the politics of identity.

Autobiography & Postmodernism

The #MeToo movement inspired millions to testify to the widespread experience of sexual violence. More broadly, it shifted the deeply ingrained response to women’s accounts of sexual violence from doubting all of them to believing some of them. What changed? Leigh Gilmore provides a new account of #MeToo that reveals how storytelling by survivors propelled the call for sexual justice beyond courts and high-profile cases. At a time when the cultural conversation was fixated on appeals to legal and bureaucratic systems, narrative activism—storytelling in the service of social change—elevated survivors as authorities. Their testimony fused credibility and accountability into the #MeToo effect: uniting millions of separate accounts into an existential demand for sexual justice and the right to be heard. Gilmore reframes #MeToo as a breakthrough moment within a longer history of feminist thought and activism. She analyzes the centrality of autobiographical storytelling in intersectional and antirape activism and traces how literary representations of sexual violence dating from antiquity intertwine with cultural notions of doubt, obligation, and agency. By focusing on the intersectional prehistory of #MeToo, Gilmore sheds light on how survivors have used narrative to frame sexual violence as an urgent problem requiring structural solutions in diverse global contexts. Considering the roles of literature and literary criticism in movements for social change, The #MeToo Effect demonstrates how “reading like a survivor” provides resources for activism.

What Happens When We Believe Women

The #MeToo Effect

Memoirs in which trauma take a major - or the major - role challenge the limits of autobiography. The author presents a series of "limit-cases"--Texts that combine various elements including autobiography and fiction, and demonstrates how and why their authors swerve from formal constraints.

Trauma and Testimony

The Limits of Autobiography

Elizabeth Marshall

When over 150 women testified in 2018 to the sexual abuse inflicted on them by Dr. Larry Nassar when they were young competitive gymnasts, they exposed and transformed the conditions that shielded their violation, including the testimonial disadvantages that cluster at the site of gender, youth, and race. In Witnessing Girlhood, Leigh Gilmore and Elizabeth Marshall argue that they also joined a long tradition of autobiographical writing lead by women of color in which adults use the figure and narrative of child witness to expose harm and seek justice. Witnessing Girlhood charts a history of how women use life narrative to transform conditions of suffering, silencing, and injustice into accounts that enjoin ethical response. Drawing on a deep and diverse archive of self-representational forms--slave narratives, testimonio, memoir, comics, and picture books- Gilmore and Marshall attend to how authors return to a narrative of traumatized and silenced girlhood and the figure of the child witness in order to offer public testimony. Emerging within these accounts are key scenes and figures that link a range of texts and forms from the mid nineteenth century to the contemporary period. Gilmore and Marshall offer a genealogy of the reverberations across timelines, self-representational acts, and jurisdictions of the child witness in life writing. Reconstructing these historical and theoretical trajectories restores an intersectional testimonial history of writing by women of color about sexual and racist violence to the center of life writing, and, in so doing, furthers our capacity to engage ethically with representations of vulnerability, childhood, and collective witness.

Toward a Tradition of Intersectional Life Writing

Witnessing Girlhood

Exploring the connections between autobiography and postmodernism, this book addresses self-representation in a variety of literature--Native American, British, Chicana, immigrant, and lesbian, among others--in genres as diverse as poetry, naming, and confession, photography, and the manifesto. The essays examine how different writers respond to the culturally specific pressures of genre, how these constraints are negotiated, and what self-representation reveals about the politics of identity. In contrast to those critics of postmodernism who fear the dissolution of the active subject, the contributors here demonstrate that autobiography gives postmodernism a discourse through which to theorize human agency. The autobiographical subject that emerges is not the decentered human agent of so many versions of postmodernism but the producer of texts that call attention to the contradictions in dominant modes of self-representation and demonstrate the possibilities of writing from from other locations. Contributors are Betty Bergland, Andrei Codrescu, Michael M. J. Fischer, Leigh Gilmore, David P. Haney, Paul Jay, Shirley Neuman, Christopher Ortiz, Sidonie Smith, Kirsten Wasson, and Hertha D. Wong.

When more than 150 women testified in 2018 to the sexual abuse inflicted on them by Dr. Larry Nassar when they were young, competitive gymnasts, they exposed and transformed the conditions that shielded their violation, including the testimonial disadvantages that cluster at the site of gender, youth, and race. In Witnessing Girlhood, Leigh Gilmore and Elizabeth Marshall argue that they also joined a long tradition of autobiographical writing led by women of color in which adults use the figure and narrative of child witness to expose harm and seek justice. Witnessing Girlhood charts a history of how women use life narrative to transform conditions of suffering, silencing, and injustice into accounts that enjoin ethical response. Drawing on a deep and diverse archive of self-representational forms—slave narratives, testimonio, memoir, comics, and picture books—Gilmore and Marshall attend to how authors return to a narrative of traumatized and silenced girlhood and the figure of the child witness in order to offer public testimony. Emerging within these accounts are key scenes and figures that link a range of texts and forms from the mid–nineteenth century to the contemporary period. Gilmore and Marshall offer a genealogy of the reverberations across timelines, self-representational acts, and jurisdictions of the child witness in life writing. Reconstructing these historical and theoretical trajectories restores an intersectional testimonial history of writing by women of color about sexual and racist violence to the center of life writing and, in so doing, furthers our capacity to engage ethically with representations of vulnerability, childhood, and collective witness.

Toward an Intersectional Tradition of Life Writing

Memoirs in which trauma takes a major—or the major—role challenge the limits of autobiography. Leigh Gilmore presents a series of "limit-cases"—texts that combine elements of autobiography, fiction, biography, history, and theory while representing trauma and the self—and demonstrates how and why their authors swerve from the formal constraints of autobiography when the representation of trauma coincides with self-representation. Gilmore maintains that conflicting demands on both the self and narrative may prompt formal experimentation by such writers and lead to texts that are not, strictly speaking, autobiography, but are nonetheless deeply engaged with its central concerns. In astute and compelling readings of texts by Michel Foucault, Louis Althusser, Dorothy Allison, Mikal Gilmore, Jamaica Kincaid, and Jeanette Winterson, Gilmore explores how each of them poses the questions, "How have I lived? How will I live?" in relation to the social and psychic forms within which trauma emerges. Challenging the very boundaries of autobiography as well as trauma, these stories are not told in conventional ways: the writers testify to how self-representation and the representation of trauma grow beyond simple causes and effects, exceed their duration in time, and connect to other forms of historical, familial, and personal pain. In their movement from an overtly testimonial form to one that draws on legal as well as literary knowledge, such texts produce an alternative means of confronting kinship, violence, and self-representation.

Leigh Gilmore

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