Academic literature on the topic 'Fiction; Journalism; Oxford Movement'

A different name than English literature, ‘Anglo-Indian Literature’, was given to the body of literature in English that emerged on account of the British interaction with India unlike the case with their interaction with America or Australia or New Zealand. Even the Indians’ contributions (translations as well as creative pieces in English) were classed under the caption ‘Anglo-Indian’ initially but later a different name, ‘Indo-Anglian’, was conceived for the growing variety and volume of writings in English by the Indians. However, unlike the former the latter has not found a favour with the compilers of English dictionaries. With the passage of time the fine line of demarcation drawn on the basis of subject matter and author’s point of view has disappeared and currently even Anglo-Indians’ writings are classed as ‘Indo-Anglian’. Besides contemplating on various connotations of the term ‘Indo-Anglian’ the article discusses the related issues such as: the etymology of the term, fixing the name of its coiner and the date of its first use. In contrast to the opinions of the historians and critics like K R S Iyengar, G P Sarma, M K Naik, Daniela Rogobete, Sachidananda Mohanty, Dilip Chatterjee and Gayatri Chakravorty Spivak it has been brought to light that the term ‘Indo-Anglian’ was first used in 1880 by James Payn to refer to the Indians’ writings in English rather pejoratively. However, Iyengar used it in a positive sense though he himself gave it up soon. The reasons for the wide acceptance of the term, sometimes also for the authors of the sub-continent, by the members of academia all over the world, despite its rejection by Sahitya Akademi (the national body of letters in India), have also been contemplated on. References Alphonso-Karkala, John B. (1970). Indo-English Literature in the Nineteenth Century, Mysore: Literary Half-yearly, University of Mysore, University of Mysore Press. Amanuddin, Syed. (2016 [1990]). “Don’t Call Me Indo-Anglian”. C. D. Narasimhaiah (Ed.), An Anthology of Commonwealth Poetry. Bengaluru: Trinity Press. B A (Compiler). (1883). Indo-Anglian Literature. Calcutta: Thacker, Spink and Co. PDF. Retrieved from: https://books.google.co.in/books?id=rByZ2RcSBTMC&pg=PA1&source= gbs_selected_pages&cad=3#v=onepage&q&f=false ---. (1887). “Indo-Anglian Literature”. 2nd Issue. Calcutta: Thacker, Spink and Co. PDF. Retrieved from: http://www.jstor.org/stable/60238178 Basham, A L. (1981[1954]). The Wonder That Was India: A Survey of the History and Culture of the Indian Sub-Continent before the Coming of the Muslims. Indian Rpt, Calcutta: Rupa. PDF. Retrieved from: https://archive.org/details/TheWonderThatWasIndiaByALBasham Bhushan, V N. (1945). The Peacock Lute. Bomaby: Padma Publications Ltd. Bhushan, V N. (1945). The Moving Finger. Bomaby: Padma Publications Ltd. Boria, Cavellay. (1807). “Account of the Jains, Collected from a Priest of this Sect; at Mudgeri: Translated by Cavelly Boria, Brahmen; for Major C. Mackenzie”. Asiatick Researches: Or Transactions of the Society; Instituted In Bengal, For Enquiring Into The History And Antiquities, the Arts, Sciences, and Literature, of Asia, 9, 244-286. PDF. Retrieved from: https://archive.org/details/in.ernet.dli.2015.104510 Chamber’s Twentieth Century Dictionary [The]. (1971). Bombay et al: Allied Publishers. Print. Chatterjee, Dilip Kumar. (1989). Cousins and Sri Aurobindo: A Study in Literary Influence, Journal of South Asian Literature, 24(1), 114-123. Retrieved from: http://www.jstor.org/ stable/40873985. Chattopadhyay, Dilip Kumar. (1988). A Study of the Works of James Henry Cousins (1873-1956) in the Light of the Theosophical Movement in India and the West. Unpublished PhD dissertation. Burdwan: The University of Burdwan. PDF. Retrieved from: http://ir.inflibnet. ac.in:8080/jspui/bitstream/10603/68500/9/09_chapter%205.pdf. Cobuild English Language Dictionary. (1989 [1987]). rpt. London and Glasgow. Collins Cobuild Advanced Illustrated Dictionary. (2010). rpt. Glasgow: Harper Collins. Print. Concise Oxford English Dictionary [The]. (1961 [1951]). H. W. Fowler and F. G. Fowler. (Eds.) Oxford: Clarendon Press. 4th ed. Cousins, James H. (1921). Modern English Poetry: Its Characteristics and Tendencies. Madras: Ganesh & Co. n. d., Preface is dated April, 1921. PDF. Retrieved from: http://hdl.handle.net/ 2027/uc1.$b683874 ---. (1919) New Ways in English Literature. Madras: Ganesh & Co. 2nd edition. PDF. Retrieved from: https://archive.org/details/in.ernet.dli.2015.31747 ---. (1918). The Renaissance in India. Madras: Madras: Ganesh & Co., n. d., Preface is dated June 1918. PDF. Retrieved from: https://archive.org/details/in.ernet.dli.2015.203914 Das, Sisir Kumar. (1991). History of Indian Literature. Vol. 1. New Delhi: Sahitya Akademi. Encarta World English Dictionary. (1999). London: Bloomsbury. Gandhi, M K. (1938 [1909]). Hind Swaraj Tr. M K Gandhi. Ahmedabad: Navajivan Publishing House. PDF. Retrieved from: www.mkgandhi.org/ebks/hind_swaraj.pdf. Gokak, V K. (n.d.). English in India: Its Present and Future. Bombay et al: Asia Publishing House. PDF. Retrieved from: https://archive.org/details/in.ernet.dli.2015.460832 Goodwin, Gwendoline (Ed.). (1927). Anthology of Modern Indian Poetry, London: John Murray. PDF. Retrieved from: https://archive.org/details/in.ernet.dli.2015.176578 Guptara, Prabhu S. (1986). Review of Indian Literature in English, 1827-1979: A Guide to Information Sources. The Yearbook of English Studies, 16 (1986): 311–13. PDF. Retrieved from: https://www.jstor.org/stable/3507834 Iyengar, K R Srinivasa. (1945). Indian Contribution to English Literature [The]. Bombay: Karnatak Publishing House. PDF. Retrieved from: https://archive.org/details/ indiancontributi030041mbp ---. (2013 [1962]). Indian Writing in English. New Delhi: Sterling. ---. (1943). Indo-Anglian Literature. Bombay: PEN & International Book House. PDF. Retrieved from: https://archive.org/details/IndoAnglianLiterature Longman Dictionary of Contemporary English. (2003). Essex: Pearson. Lyall, Alfred Comyn. (1915). The Anglo-Indian Novelist. Studies in Literature and History. London: John Murray. PDF. Retrieved from: https://archive.org/details/in.ernet. dli.2015.94619 Macaulay T. B. (1835). Minute on Indian Education dated the 2nd February 1835. HTML. Retrieved from: http://www.columbia.edu/itc/mealac/pritchett/00generallinks/macaulay/ txt_minute_education_1835.html Mehrotra, Arvind Krishna. (2003). An Illustrated History of Indian Literature in English. Delhi: Permanent Black. ---. (2003[1992]). The Oxford India Anthology of Twelve Modern Indian Poets. New Delhi: Oxford U P. Minocherhomji, Roshan Nadirsha. (1945). Indian Writers of Fiction in English. Bombay: U of Bombay. Modak, Cyril (Editor). (1938). The Indian Gateway to Poetry (Poetry in English), Calcutta: Longmans, Green. PDF. Retrieved from http://en.booksee.org/book/2266726 Mohanty, Sachidananda. (2013). “An ‘Indo-Anglian’ Legacy”. The Hindu. July 20, 2013. Web. Retrieved from: http://www.thehindu.com/features/magazine/an-indoanglian-legacy/article 4927193.ece Mukherjee, Sujit. (1968). Indo-English Literature: An Essay in Definition, Critical Essays on Indian Writing in English. Eds. M. K. Naik, G. S. Amur and S. K. Desai. Dharwad: Karnatak University. Naik, M K. (1989 [1982]). A History of Indian English Literature. New Delhi: Sahitya Akademi, rpt.New Shorter Oxford English Dictionary on Historical Principles [The], (1993). Ed. Lesley Brown, Vol. 1, Oxford: Clarendon Press.Naik, M K. (1989 [1982]). A History of Indian English Literature. New Delhi: Sahitya Akademi, rpt. Oaten, Edward Farley. (1953 [1916]). Anglo-Indian Literature. In: Cambridge History of English Literature, Vol. 14, (pp. 331-342). A C Award and A R Waller, (Eds). Rpt. ---. (1908). A Sketch of Anglo-Indian Literature, London: Kegan Paul. PDF. Retrieved from: https://ia600303.us.archive.org/0/items/sketchofangloind00oateuoft/sketchofangloind00oateuoft.pdf) Advanced Learner’s Dictionary of Current English. (1979 [1974]). A. S. Hornby (Ed). : Oxford UP, 3rd ed. Oxford English Dictionary [The]. Vol. 7. (1991[1989]). J. A. Simpson and E. S. C. Weiner, (Eds.). Oxford: Clarendon Press, 2nd ed. Pai, Sajith. (2018). Indo-Anglians: The newest and fastest-growing caste in India. Web. Retrieved from: https://scroll.in/magazine/867130/indo-anglians-the-newest-and-fastest-growing-caste-in-india Pandia, Mahendra Navansuklal. (1950). The Indo-Anglian Novels as a Social Document. Bombay: U Press. Payn, James. (1880). An Indo-Anglian Poet, The Gentleman’s Magazine, 246(1791):370-375. PDF. Retrieved from: https://archive.org/stream/gentlemansmagaz11unkngoog#page/ n382/mode/2up. ---. (1880). An Indo-Anglian Poet, Littell’s Living Age (1844-1896), 145(1868): 49-52. PDF. Retrieved from: https://archive.org/stream/livingage18projgoog/livingage18projgoog_ djvu.txt. Rai, Saritha. (2012). India’s New ‘English Only’ Generation. Retrieved from: https://india.blogs.nytimes.com/2012/06/01/indias-new-english-only-generation/ Raizada, Harish. (1978). The Lotus and the Rose: Indian Fiction in English (1850-1947). Aligarh: The Arts Faculty. Rajan, P K. (2006). Indian English literature: Changing traditions. Littcrit. 32(1-2), 11-23. Rao, Raja. (2005 [1938]). Kanthapura. New Delhi: Oxford UP. Rogobete, Daniela. (2015). Global versus Glocal Dimensions of the Post-1981 Indian English Novel. Portal Journal of Multidisciplinary International Studies, 12(1). Retrieved from: http://epress.lib.uts.edu.au/journals/index.php/portal/article/view/4378/4589. Rushdie, Salman & Elizabeth West. (Eds.) (1997). The Vintage Book of Indian Writing 1947 – 1997. London: Vintage. Sampson, George. (1959 [1941]). Concise Cambridge History of English Literature [The]. Cambridge: UP. Retrieved from: https://archive.org/details/in.ernet.dli.2015.18336. Sarma, Gobinda Prasad. (1990). Nationalism in Indo-Anglian Fiction. New Delhi: Sterling. Singh, Kh. Kunjo. (2002). The Fiction of Bhabani Bhattacharya. New Delhi: Atlantic Publishers and Distributors. Spivak, Gayatri Chakravorty. (2012). How to Read a ‘Culturally Different’ Book. An Aesthetic Education in the Era of Globalization, Cambridge, Mass: Harvard University Press. Sturgeon, Mary C. (1916). Studies of Contemporary Poets, London: George G Hard & Co., Retrieved from: https://archive.org/details/in.ernet.dli.2015.95728. Thomson, W S (Ed). (1876). Anglo-Indian Prize Poems, Native and English Writers, In: Commemoration of the Visit of His Royal Highness the Prince of Wales to India. London: Hamilton, Adams & Co., Retrieved from https://books.google.co.in/ books?id=QrwOAAAAQAAJ Wadia, A R. (1954). The Future of English. Bombay: Asia Publishing House. Wadia, B J. (1945). Foreword to K R Srinivasa Iyengar’s The Indian Contribution to English Literature. Bombay: Karnatak Publishing House. Retrieved from: https://archive.org/ details/indiancontributi030041mbp Webster's Encyclopedic Unabridged Dictionary of the English Language. (1989). New York: Portland House. Yule, H. and A C Burnell. (1903). Hobson-Jobson: A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical and Discursive. W. Crooke, Ed. London: J. Murray. Retrieved from: https://archive.org/ details/hobsonjobsonagl00croogoog Sources www.amazon.com/Indo-Anglian-Literature-Edward-Charles-Buck/dp/1358184496 www.archive.org/stream/livingage18projgoog/livingage18projgoog_djvu.txt www.catalog.hathitrust.org/Record/001903204?type%5B%5D=all&lookfor%5B%5D=indo%20anglian&ft= www.en.wikipedia.org/wiki/B.L._Indo_Anglian_Public_School,_Aurangabad www.everyculture.com/South-Asia/Anglo-Indian.html www.solo.bodleian.ox.ac.uk/primo_library/libweb/action/search.do?fn=search&ct=search&initialSearch=true&mode=Basic&tab=local&indx=1&dum=true&srt=rank&vid=OXVU1&frbg=&tb=t&vl%28freeText0%29=Indo-Anglian+Literature+&scp.scps=scope%3A%28OX%29&vl% 28516065169UI1%29=all_items&vl%281UIStartWith0%29=contains&vl%28254947567UI0%29=any&vl%28254947567UI0%29=title&vl%28254947567UI0%29=any www.worldcat.org/title/indo-anglian-literature/oclc/30452040

From diplomatic spats between Qatar and Saudi Arabia to ubiquitous deceptive “news” updates purportedly sent by the Eritrean government urging all men to marry two wives or risk imprisonment, the future of fact-based reporting appears uncertain as mass media recipients world over become accustomed to consuming “fake news.” Despite the exponential expansion of journalism educators in the Middle East and Africa, several curriculums in these regions have been struggling to cope with the rising dominance of the “fake news” movement. Both regions have a well-documented appetite for conspiracy theories and indeed the power of disinformation and propaganda, which seem to have gathered steam in the wake of deliberate dissemination of hoaxes or sensationalist stories predominantly distributed via social media platforms, potentially posing a threat to the credibility of journalism. This article provides an updated state of affairs on the expansion of “fake news” in the Middle East and Africa arguing after an explorative examination of 10 journalism curriculums that educators need to focus on local contexts when preparing journalism modules. Although it is important to discuss global trends, developments, controversies, debates, and discussions involving the “fake news” movement, we think future journalists from both regions would benefit from media literacy courses that identify the difference between fact and fiction in relation to their own contexts. This is relevant because current pedagogical approaches appear influenced by developments abroad especially in these countries’ past colonial masters.

This article addresses Israeli novelist Haim Beʾer’s relation to national-religious identity and the rifts and the pain it causes him, as can be discerned from his fiction and journalism, and certainly from interviews with him. His relation to national-religious identity also reflects a sort of mirror image, at times inverted, of the relationship between religious and national identities. Beʾer’s movement between religious community and nation criticizes on the one hand prevalent conceptions of secularization and national identity in Zionist discourse, and, on the other hand, conceptions of redemption in religious discourse.

For many years, the novels of Ouida (Maria Louise Ramé, 1839–1908), were rejected as offering nothing but commercially valuable “voluptuous daydreams” (Leavis 164) that catered to “the degenerate taste of the new reading public of the commercial middle class” (Elwin 282). Since the late 1980s, however, they have been read with renewed interest. Ouida has come to be recognised as a “forgotten mother” of the 1890s aesthetic movement (Schaffer, Female Aesthetes and “Origins”); as a significant player on the anti–feminist side in the New Woman debates of the 1890s (Gilbert); and, with seeming paradox, as a writer keen to explore sexual transgression (Jordan “Writings” and “Enigma”; Schroeder “Feminine”). While there has been a recent monograph on Ouida's fiction (Schroeder and Holt), her journalism remains largely ignored. In 1882, Ouida began to write literary criticism together with analyses and commentaries on the politics of the state and the organisation of society for several journals, including the Gentleman's Magazine, the Fortnightly Review, the Westminster Review, the North American Review and the Italian Nuova Antologia. This article examines Ouida's late journalism, with some adversion to her late fiction, in an attempt to establish her core set of political values at this time.

‘Post-truth’ was not a new concept when it was selected as the international word of the year (2016) by Oxford Dictionaries. In the context of communications research, scholars were discussing journalism in the ‘post-factual’ age some thirty years ago (Ettema 1987). In the digital era, journalistic practice itself has changed; stories are generated by a multiplicity of actors in a participative and interactive way. This paper contemplates the nature of journalists’ information practices in the 21st century and relates these to the roles of information and social media in civil society. The methodology draws on the findings of pilot research studies investigating journalists’ information practices in the digital realm (Martin 2014; 2015) and investigates the pressures of verification. The author posits that that we are ostensibly living in a ‘post-truth’ society largely due to the impact of changes in the news milieu in the digital age. With so many diverse voices in the mix, it is increasingly difficult for citizens to separate fact from fiction; journalists thus have a role as verifiers. It is crucial for information consumers (citizenry) to have the requisite skills and knowledge to critically evaluate media content and deal with information and communication overload.

The article examines the vision of Catholicism in the fiction of J. V. Huntington, an Episcopal clergyman who converted to Catholicism in 1849 through the influence of the Oxford Movement. Huntington wrote several Catholic novels during the 1850s that won him contemporary recognition. His view of Catholicism was very different than either the republican Catholicism that emerged from the Maryland Tradition or the ethnic Catholicism of nineteenth-century urban ghettos, an indication that the views of converts, like other Catholics sitting outside of the mainstream of modern scholarly models, complicate significantly the story of American Catholicism.

This essay posits that the turn of Chartist writers to popular fiction and the writing of melodrama in the 1840s was part of an attempt to reharness radicalism to populism, at a time when the new commercial press was increasingly luring lower-class readers away from the radical press. Distinguishing carefully between radical, popular radical, and commercial popular fiction and journalism at the mid-century, the essay argues that while the radical press of the 1810s and 1820s had had a broad popular readership, Chartism was the first radical movement that had to compete with the new Sunday newspapers. Focusing on the novels of Ernest Jones, one of Chartism'slate, great leaders, the essay counters recent arguments for the essentially conservative or anti-activist thrust of melodramatic writing, arguing that a less formalist, more materialist account of the way that melodrama circulated in the cultural economy of the mid-century produces a more "radical" apprehension of its cultural politics. The essay also argues that Chartism'sturn to melodrama coincided with the rise of a political vocabulary of class identity and class conflict within Chartist discourse. While Chartism'sinitial investment in a Liberal Reformist language of individual rights had lent itself to the lyric individualism of Romantic poetry, the binary oppositions and frequently violent conflicts that characterize melodrama made it the preferred genre for later Chartist scribes.

AbstractAugusta Browne Garrett composed at least two hundred piano pieces, songs, duets, hymns, and sacred settings between her birth in Dublin, Ireland, around 1820, and her death in Washington, D.C., in 1882. Judith Tick celebrated Browne as the “most prolific woman composer in America before 1870” in her landmark study American Women Composers before 1870. Browne, however, cast an enduring shadow as an author as well, publishing two books, a dozen poems, several Protestant morality tracts, and more than sixty music essays, nonfiction pieces, and short stories. By means of her prose publications, Augusta Browne “put herself into the text—as into the world, into history—by her own movement,” as feminist writer Hélène Cixous urged of women a century later. Browne maintained a presence in the periodical press for four decades in a literary career that spanned music journalism, memoir, humor, fiction, poetry, and Christian devotional literature, but one essay, “The Music of America” (1845), generated attention through the twentieth century. With much of her work now easily available in digitized sources, Browne's life can be recovered, her music experienced, and her prose reassessed, which taken together yield a rich picture of the struggles, successes, and opinions of a singular participant and witness in American music of her era.

How old is music, and what are its most ancient forms? What is its origin, its source, and to whom shall we attribute its invention? Is music from man, from nature, or from God? Whom does it serve, in whose name is it sung? These are the questions that eighteenth-century writers asked themselves as they embarked on their histories of music; these are the questions they felt it necessary to answer on the first pages of their manuscripts. Today we have consigned the questions to comedy. Who but Barbra Streisand could fall in love with the professor who arrived at the congress of American musicologists with a suitcase filled with rocks that he claimed to be the earliest musical instruments? Innocent and unanswerable, the question ‘How did music begin?’ strikes us as childlike; it has fallen out of currency. In journalism, fiction, the testimony of musicians and composers, and in psychological and psychoanalytical literature, music's origin is still touched upon obliquely. Roland Barthes, inviting the postmodern reader ‘not [to] reject the delirium of origins’, proposes his own theory concerning certain ‘rhythmic incisions … on cave walls of the Mousterian epoch’ that point to ‘the intentional reproduction of a [musical] rhythm’. But the question of music's origin has vanished from histories of music. This being so, we might ask under what intellectual, institutional or professional circumstances the question was withdrawn: for a discourse on the origins of music continued to the middle of this century with the revised edition of the New Oxford History of Music.

The paper discusses the role of the ideologist of cultural movement in the reformist populism of the 1880s – 1890s, enlightener and writer Ya. V. Abramov in the context of creation of the book series “Life of remarkable people. Biographical library of F. Pavlenkovˮ. Its educational concept and democratic character are largely determined by Abramov’s social and worldview intentions — ideological inspirer of so-called “going to the people”, “going to great cultural work”, who saw the goals of such work in releasing “constrained forces and abilities of the Russian folk spirit”, supporting the “mental activity of the Russian people”, in promoting its “generation of new forms of life”. The author suggests a hypothesis, according to which the ideological genesis of the series is contained in Abramov’s short story “The Philistine Thinker” (1881), where the idea on the educational significance of the biographies of prominent people, “benefactors of mankind” was first expressed. The paper traces affinity between updating the genre of popular scientific biographies of “great people” and the educational tasks of Abramov and Pavlenkov and highlights the role of “instructive biographies” of Abramov in creating the genre type of documentary and fiction books that synthesize the qualities of “contextual biography” and “biography of the hermeneutic model”. The classic exemplarity of Abramov’s books is determined by the genre-conditioning and structure-forming function of the concept of personality; a synthesis of artistry and journalism, documentary and imagery; principles of artistic typing when working with documentary material; actualization of genre dominants (biography-life description, biography-research, biography-portrait, etc.); the poetics of narrative, objectivizing the aesthetic nature of author's subjectivity.

This thesis deals with the different ways in which Anglican Sisterhoods were portrayed in fiction and journalism, both religious and secular, in the mid-nineteenth century. It examines the influence of anti-Roman Catholic and anti-convent literature on these portrayals and considers whether there was any significant interchange between Sisterhoods and the feminist movement of the mid-nineteenth century. The first two chapters deal with the founding of the first Sisterhoods by the Oxford Movement as active, charitable communities in the 1840s, and the type of women - predominately upper- and upper-middle class - attracted by the life and work they offered. The histories of one Sisterhood, and of two Sisters, one typical, the other not, are examined. Periodical articles of the time, while approving of the work undertaken by Sisterhoods - nursing and teaching, for example - with the poorest classes of society, tended to express doubts about Roman Catholic influences, and the suitability of the work for ladies. Chapter three deals with a court case of 1869 in which a Roman Catholic Sister of Mercy accused her convent of ill-treatment. The case attracted enormous publicity and was expected to confirm prurient speculation about convents put forward in anti-Roman Catholic propaganda and fiction, but instead raised issues about the fitness of women for communal living, celibacy and leadership. The case was used by some writers as a plea for more secular work opportunities for women. Chapter four examines works of fiction which feature Sisterhoods, or issues connected with them, by writers of different denominations. Chapters five and six deal with the works of Charlotte Yonge and Henry Kingsley respectively. Yonge was a promoter of High Church values and supporter of Sisterhoods, while Kingsley was an ecumenicist who approved of Anglican and Roman Catholic orders equally.

In this chapter the author explores the influence of the Oxford Movement on literature by examining a number of lesser-known works of poetry and fiction within the larger context of Victorian culture. The authors considered include Arthur Cleveland Coxe, Cecil Frances Alexander, Charlotte Yonge, Felicia Skene, John Mason Neale, and Margaret Oliphant. The religious elements of their poetry and fiction expressed a critical relationship to Victorian culture, lending their works a radical edge. The content, form, and style of these writers had a marked impact on the literature of their period, whether later writers were following them or reacting violently against them.

Horrific experiences as a boy laborer prompted Jack London’s quest for—and public circulation of—factual data that is omnipresent in his fiction, essays, and lectures. His vast database ranged from newsprint accounts to reports of the US Bureau of Labor Statistics. London’s zeal for factual authenticity aligns him with contemporary investigative journalists (the muckrakers) and with the Progressive movement in which political figures (notably Wisconsin’s Robert La Follette) and professionals in medicine, economics, law, religion and other fields who sought to reform US society by presenting the dire facts of political corruption, child labor, dangerous workplaces, starvation wages, slum housing, the injustices of the criminal justice system—all topics in London’s oeuvre. London adhered to contemporary Upton Sinclair’s maxim that the true purpose of fiction is “to alter reality.” He strategically compounded factual data with emotional appeals in his career as a foremost American public intellectual.

This chapter examines the life stories of journalist–literary figures in the context of childhood history, mental health symptoms, and categories of traumatic experience that today are recognized as “triggers” of psychic conflict. More specifically, it considers the ways that journalists have coped with childhood stress and professional trauma throughout their careers. The chapter first explains the historical limitations of our understanding of trauma's role in the lives of early journalist–literary figures such as Charles Lamb, Walt Whitman, Bret Harte, and William Dean Howells before discussing religion as the early framework for understanding trauma and traumatized emotions. It then explores the link between trauma and the romantic movement, and between trauma and psychological writing, and proceeds with an analysis of psychological themes in the fiction of journalists, such as parental and family loss, abandonment, family breakup, and/or living with psychologically ill and/or alcoholic parents. It also outlines what novel writing could do that journalism did not in terms of conveying the emotional impact of traumatic experience.