As an archive, the Anne Lister diaries are an extraordinary tale of survival, in that the diaries came close to being destroyed and their coded content was kept hidden until Helena Whitbread, an independent scholar from Halifax, published the first coded extracts with Virago Press in 1988. Gonda’s interview follows Whitbread’s journey of discovery into the coded sections of the diaries and the laborious process of decrypting the diaries by hand, before computers had become generally available. As Whitbread delved deeper into the Lister archive, her sense of its importance increased exponentially and she began to understand the need to have coded extracts from the diaries published as a book available to the public. Whitbread then published a second volume of extracts in 1992 and she discusses what made her decide to focus on Lister’s intimate relationships in the vast five-million-word archive available to her. Currently working on an Anne Lister biography, Whitbread shares her own affective relationship with the Lister diaries over the years and responds to the unprecedented fame Lister has achieved in part as a result of the Gentleman Jack series. This has included key transformations in Whitbread’s own public life as one of the founders of Lister scholarship.

The introduction outlines the aims, methodology and time frame of the book, explains its structure and briefly introduces readers to the eight individuals whose diaries are the book’s principal source material. A succinct review of the literature on elite and popular ruralism in Britain follows, emphasizing that there has been far more research on the former than the latter. The pathbreaking work of Helen Walker, Harvey Taylor and Alun Howkins on popular ruralism is acknowledged and summarized. Although we now know much about the macro-history of popular ruralism (at least as expressed through the outdoor movement), we know much less about its micro-history – how the countryside fitted into the lived reality of people’s lives. This is the gap which this book aims to fill.

Diaries are rich but sometimes challenging sources for historians, not least because of their particularity, which can make it difficult to generalize from them. This chapter outlines some of the ways scholars have approached diaries, highlighting the comparative method used by historians such as James Hinton. The relationship between, in Fothergill’s words, ‘the first-person narrator who speaks in the diary and the historical personage who held the pen’ is considered and Huff’s view that we should read diaries as ‘friendly explorers’ endorsed. Questions relating to when, why and for whom a diary may have been written are discussed and the equally important issue of what a diary omits or suppresses. The exceptional potential of long-run, unpublished diaries as source material (as used here) is underlined. Finally this chapter explains the principles on which the diaries on which the book is based were selected and the extent to which they may or may not be representative.

This chapter examines Tolstoy’s treatment of mortality – from his earliest published works to his last, and in letters, diaries, and conversations – as a long preparation for his own death. It draws especially from his later period, when he drew nearer to death and became increasingly focused on it, often reminding those around him, and his reading public, of their need to do the same. Thus, while Tolstoy anticipated death as a personal sacrament, he also created a context for the public to consider his passing as a collective examination of his values. The chapter concludes with Tolstoy’s death at Astapovo railway station in 1910, where he attempted to meet his own expectations for this moment within the spectacle created by a public bent on treating it as its own rite of passage.

This chapter looks at a selection of diaries written by British farmworkers during the nineteenth and twentieth centuries. It falls into two parts. The first is a broad overview that seeks to define the farm diary and draw attention to some recurrent characteristics. The second explores how rural work and landscape, and the relationship between them, are represented in eight contrasting farm diaries. In concluding, I will consider how a survey of farm diaries affects our understanding of Georgic and Pastoral, and the adequacy or otherwise of these lenses for looking at the representation and experience of rural work and landscape. The gap between rural labour and its representation is less in farm diaries than in any other kind of georgic. Typologically, then, the farm diary could be regarded as the most basic, even foundational, form of georgic writing. What comes through most strongly in studying farm diaries is the depth of engagement of those who wrote them with land and landscape.

Chapter 12 explores the question of how the Jewish people might understand the “after” in “after the Holocaust.” These concluding reflections entail an examination of several questions: What should be the Jewish response to the radical assault on the Judaism that makes the Jewish soul Jewish? How do Jews recover a name in the aftermath of the ubiquitous, systematic assault on their names, their souls, and the Name of the Holy One? The chapter takes up these questions through an examination of a tale from the Torah that fundamentally defines the Jews and Judaism: the account of Jacob at Peniel, when Jacob wrestled the name of Israel from the Angel of Death, from God Himself. After the Holocaust, the most stark and extreme manifestation of antisemitism, the Jews confront just such an angel - and God Himself - in an effort to recover a remembrance and a name, a yad vashem. The name that the Jews must once again wrestle from God is Yisrael, Israel, which means “one who struggles with God and humanity.”

Chapter 10 shows how what began with philosophy’s rendering God superfluous ended in a war against the God of Abraham. Here we have the singularity of the Holocaust, which lies in a singular assault on the Jewish people as the perennial witnesses to that God the God of Abraham. Drawing on the testimony of the Holocaust diaries, written within the whirlwind of the assault on God, this chapter demonstrates that this defining feature of the Holocaust can be seen, for example, in the Nazis’ use of the holy calendar in the execution of their actions, in the prohibitions against prayer and Sabbath observance, in the destruction of synagogues and Hebrew Bibles, and in the targeting of children, elders, and mothers. What the diaries reveal about the essence of Holocaust that the historians cannot, it is argued, is this: The Holocaust was the systematic annihilation of not just of the bodies but of the souls of the Jews as a means of annihilating the God of the Jews. It is unprecedented and unparalleled.

The Crimean War was not the first time Britons made their ways to the Black Sea peninsula, but it was the decisive occasion to place the land in the national consciousness, giving rise to travel narratives in newspapers, diaries, and letters. These accounts by wartime adventurers provided ways of understanding the Crimea, cosmopolitan and foreign in British eyes, during the conflict and after. Even while showcasing far-away lands, they showed Britons, the English especially, to be reluctant travelers, glad to head homeward at war’s end. After the troops exited the peninsula and across the Victorian age, return narratives cast the Crimea as a place of memory and self-discovery. During the twentieth century, global politics made the peninsula a stage for world wars and for international diplomacy, culminating in the Yalta Conference of 1945. In the postwar era and until the 2014 Russian invasion, the peninsula became a tourist destination, giving Britons a view behind the Iron Curtain and a glimpse of a post-Soviet Age. Across these changes, Crimean War narratives provided frameworks that allowed Britons to understand history, apprehend travel, and assess themselves.

This essay surveys the literate culture of the antebellum and Civil War eras among marginal southerners – African Americans, both free and enslaved, and poor and middle-class whites – and explores examples of the ways reading and writing, though quite distinct in formal pedagogies, blended together in the literary lives of the self-educated. Focused especially on Basil Armstrong Thomasson, a yeoman farmer in North Carolina whose diary records his reading practices as well as original verse, and John M. Washington, a Virginia man who kept a diary while enslaved, the essay presents a study in the surprising complexity and variegation of the textual landscape such people inhabited and helped create. It also discusses the scarcer archival traces of the literacy practices of ordinary southern women.

Chapter 5 focuses on constructions of occupational identity, which were central to notions of selfhood. Drawing on the diaries of three middle-rank tradespeople, and applying insights drawn from studies of female work to men’s productive activities, it considers the precariousness of work not only a function of maintenance, but as problem of identity. In an insecure economy, people took on multiple forms of employment in order to make ends meet. This complicated links between masculinity and work, because men were traditionally associated with a single occupation. The chapter investigates how men and their households established stable work identities. It considers the different forms that work took, and how words denoting labour such as ‘employment’ and ‘business’ were actually understood. Work was defined not only as monetised labour, but also as an activity that was productive or generated status and credit. Work’s value and contribution to identity and status changed over the course of the life cycle. It was carried out and understood in relation to others, especially men’s wives, rather than merely supporting notions of power and independence.

This chapter re-examines the relationship in wartime Nazi Germany between private views and more widely voiced opinions and rumours that circulated informally and were picked up by the regime's monitoring agencies. It argues that views increasingly commonly voiced in wartime concerning Allied air raids and the regime’s murder of the Jews constituted a form of wartime ‘public opinion’ that influenced the regime’s calculations about propaganda strategy. In examining the intersections between publicly and privately expressed views, the chapter argues, firstly, that private moral thinking was strongly influenced by publicly formulated arguments about Germany’s defence and national survival, and, secondly, that private moral sentiments coloured widely expressed responses to the regime’s attempts to manage public opinion.

This chapter analyses a range of different ego-documents, written and visual, to explore how ordinary Germans positioned themselves vis-a-vis the National Socialist regime. Creating such records was a symbolically charged practice which valorised notions of the private. The analysis particularly focuses on the performance of gender roles in this context. The first section explores these issues in private conversations recorded in the 1930s by Amy Buller, which were later published as 'Darkness over Germany'. The second section examines private photo albums made by young women, showcasing leisure and enjoyment as ways of living out ideological promises of the Nazi regime. The third section analyses an illustrated diary by the wife of a German officer, which configures her experience of the years 1942–1945 as a romantic fantasy. The analysis shows not just what National Socialism did to ordinary Germans, but what ordinary Germans did with National Socialism. In using it as a resource to realise their personal aspirations and fantasies, they could become avid supporters of the regime – but also ones that were all too happy to drop its specific political aims in an instance, when new ideological templates promised greater personal satisfaction.

This chapter critiques the way in which historians of National Socialism have dealt with the topic of private life, highlights recent new developments in the historiography that can be built on, and shows how concepts of privacy and the private drawn from sociology and political theory can usefully be applied and tested in relation to developments under the Nazi dictatorship.

This chapter examines the home leave granted to soldiers during the Second World War as a fundamental dimension of private life for millions of Germans in wartime. It explores the topic from a number of different perspectives. It outlines the regime’s policies and propaganda regarding home leave as a privilege, focusing on the regime’s goals and its conflicting impulses both to control the time men spent away from their military duties and to allow some degree of undisturbed privacy. The chapter then examines personal letters between home and front in order to explore the expectations and experiences relating to home leave on the part of the men on leave and their wives or girlfriends and families. Finally, it uses cases from military and civil courts to show instances of marital conflict and domestic violence associated with home leave.

This chapter uses space as an analytical category to examine the living situation of inmates of ghettoes in occupied Poland, exploring the efforts by Jewish ghetto residents to secure and uphold vestiges of privacy under the conditions of dangerous overcrowding imposed by the Nazi authorities. Drawing on personal letters and diaries kept by ghetto inmates, it distinguishes between the initial phase of ghettoisation, involving radical upheaval and shock for those involved, and a subsequent phase of temporary relative stability, in which ghetto inmates developed a variety of social practices for coping with privation, including the deprivation of privacy.