Topic
Narratology
About: Narratology is a research topic. Over the lifetime, 2833 publications have been published within this topic receiving 50998 citations. The topic is also known as: narrative theory.
Papers published on a yearly basis
Papers
More filters
••
01 Apr 2012
TL;DR: In this paper, a systematic narrative review of discursive therapies research is presented, considering the value of circumstantial evidence in evidence-based therapy evaluation practice/governance and developing a "Just Therapy": Context and the Ascription of meaning.
Abstract: 1. Discursive therapy: Why language, and how we use it in therapeutic dialogues, matters 2. Talking to listen: its pre-history, invention and future in the field of psychotherapy 3. Positioning Theory, narratology and pronoun analysis as discursive therapies 4. Therapeutic Communication from a Constructionist Standpoint 5. Ontological social constructionism in the context of a social ecology: The importance of our living bodies 6. Narrative Therapy: Challenges and communities of practice 7. Collaborative therapy: Performing reflective and dialogic relationships 8. Solution-Focused Brief Therapy: Listening in the present with an ear toward the future 9. From Wittgenstein, complexity, and narrative emergence: Discourse and Solution-Focused Brief Therapy 10. Activity and performance (and their discourses) in Social Therapeutic Method 11. Developing a 'Just Therapy': Context and the Ascription of Meaning 12. Maori expressions of healing in Just Therapy 13. Systematic narrative review of discursive therapies research: Considering the value of circumstantial evidence 14. Problematising social context in evidence-based therapy evaluation practice/governance 15. The body, trauma, and narrative approaches to healing 16. Narrative, discourse, psychotherapy - neuroscience? 17. Conversation and its therapeutic possibilities
37 citations
••
TL;DR: The authors argue that narrative is a form of human understanding comparable to heuristics in decision theory and that it is central to human experience and conduct, and that human conduct is by nature storied.
Abstract: When we made the decision, we had already made the decision. Corporate decision (?) maker Organizational decision theory and the research that supports it depend largely on narrative: the selective, ordered representation of events as told, the telling of this representation to others, and the successive retellings of this telling. To discover how anything happens in an organization, we ask people to tell us stories. To convince others that we know something about how things happen in organizations, we construct and tell stories about those stories. As others react to our stories, they tell stories about the stories we have told – and so on. Philosophers (Johnson, 1993; MacIntyre, 1981) argue that narrative is a meaning-making form and process that is central to human experience and conduct. “I can only answer the question ‘What am I to do?’ if I can answer the prior question, ‘Of what story or stories do I find myself a part?’” (MacIntyre, 1981, p. 216). Human conduct is by nature “storied” (Sarbin, 1986): We think, imagine, and choose according to narrative structures. We connect information – random or otherwise – to form patterns and plots. These patterns and plots produce meaning , defined here, according to the literary theory of narrative, as the excess of the “straightforward copy of events recounted” (Barthes, 1982, p. 289). In this chapter, I argue that narrative is a form of human understanding comparable to heuristics in decision theory (Kahneman, Slovic, & Tversky, 1982).
37 citations
•
01 Jan 2000
TL;DR: A Biblical Text and Its Afterlives: The Survival of Jonah in Western Culture by Yvonne Sherwood as discussed by the authors is an excellent study of the life and death of the book of Jonah.
Abstract: A Biblical Text and Its Afterlives: The Survival of Jonah in Western Culture, by Yvonne Sherwood. Cambridge: Cambridge University Press, 2000. Pp. xii + 321. $65.00/$25.00. It was not long ago that one could be considered widely read and even cutting edge in biblical studies by rounding out one's form criticism (or tradition history or rhetorical criticism) with a smattering of narrative theory or folklore studies or what-have-you. But in the wake of Sherwood's most recent book (she is author also of the very fine study of Hosea 1-3, The Prostitute and the Prophet [Sheffield, 1996]), that will no longer do. In this cultural history of Jonah one finds not only a close engagement with other biblical scholarship and with contemporary literary theory, but also with literature, art, and popular culture. Thus, Jack Sasson, Phyllis Trible, and Hans-Walter Wolff rub elbows with Jacques Derrida, Mikhail Bakhtin, and Roland Barthes, but also with novelists such as Paul Auster and Julian Barnes (and of course Herman Melville), with poets such as Hart Crane and Zbigniew Herbert, with artists such as Maarten van Heemskerk and Eugene Abeshaus, and with some who straddle disciplinary boundaries such as Aldous Huxley, George Orwell, and Norma Rosen. Throw in a healthy dose of premodern interpretation (not only Luther and Calvin, but the Pirke de Rabbi Eliezer and the Mekilta de Rabbi Ishmael, the early Latin poem Carmen de Jona de Ninive and the Middle English poem Patience), and one could be forgiven for thinking that Sherwood has read everything. The result is an almost impossibly rich book, which for all its great learning is never anything but compellingly readable. The volume is guided by the premise, stated early in the Introduction, that "biblical texts are literally sustained by interpretation, and the volume, ubiquity, and tenacity of interpretation make it impossible to dream that we can take the text back, through some kind of seductive academic striptease, to a pure and naked original state" (p. 2). While the title of the book places "a biblical text" before "its afterlife," Sherwood is actually much more interested in the afterlife of the book of Jonah--that is, the way it manages to "survive" (as the subtitle puts it) in myriad historical and cultural contexts, all the while adapting itself to various ideological postures as needed. It is no accident if this way of formulating the issues seems to ascribe an intentionality--in the form of a desire to live on--to the text itself, for as Sherwood puts it, drawing on the work of both evolutionary biologist Richard Dawkins and biblical scholar Hugh Pyper, certain texts might well be understood as "memes," the cultural equivalent of genes. The meme propagates by insinuating itself into a host community, replicating itself as it passes from individual to individual and from generation to generation, and mutating when necessary. For a biblical text such as Jonah, the replication takes the form of canonization and faithful copying and the invitations take place in the book's seemingly endless interpretability. The concept of the meme--a sort of textual "selfish gene"--works astonishingly well in getting at the rich and varied afterlife of Jonah. As Sherwood puts it, "though measuring no more than forty inches square in my edition, the book of Jonah has generated literally acres of visual and verbal glosses, and has demonstrated an extraordinary capacity for cultural survival" (p. 3). It is these acres and this capacity to which the author devotes most of her attention, returning to the forty square inches of the book of Jonah itself only at the end of her study. The book is divided, following a brief introduction, into three large sections. …
37 citations
•
27 Mar 2013
TL;DR: In this paper, Brandi Estey-Burtt and Mary-Dan Johnston present a meta-narrative of disability in the context of narrative self in mental health discourse.
Abstract: Introduction to narrative theory (with Brandi Estey-Burtt) Narrative, human rights and social justice The narrative self and social work Social work ethics and narrative Narrative and social policy Plot, characterisation and rhetoric in child protection The narrative self in mental health discourse (by Brandi Estey-Burtt) Meta-narratives of disability (with Mary-Dan Johnston) Conclusion.
37 citations