Let Me Tell You a Good Story . . .

PsycCRITIQUES ◽  
2017 ◽  
Vol 62 (48) ◽  
Author(s):  
Thomas V. McGovern
Keyword(s):  
2010 ◽  
Vol 6 (4) ◽  
pp. 263-267 ◽  
Author(s):  
Simon Anholt
Keyword(s):  

1995 ◽  
Vol 69 (1) ◽  
pp. 201
Author(s):  
Branko Gorjup ◽  
Thomas King
Keyword(s):  

1950 ◽  
Vol 13 (2) ◽  
pp. 339-356
Author(s):  
A. J. Arberry
Keyword(s):  

We are informed by Ibn al-‘Imād that Shihāb al-Dīn ‘Umar b. ‘Abd Allāh al-Suhrawardī (d. 632/1234), the celebrated Ṣūfi and founder of the Suhrawardīya Order, “heard Traditions from a number (of scholars)”, and that he wrote “a Mashyakha in an attractive section (fijuz’inlaṭtīf)”. This Mashyakha was known to Ḥājjī Khalīfa,4 but no copy is noted by Brockelmann. Now it is always interesting to have the names of the teachers of famous men, more especially when such information rests on the authority of the celebrities themselves, and it is therefore a fortunate chance that a manuscript of Shihab al-Dīn al-Suhrawardī’s essay in autobiography has actually survived. What is more, this unique copy is in the autograph of an eminent scholar; the colophon is signed Muhammad b. Shukr al-Shāfi‘ī, and is dated 738/1337. To complete the good story, the recension mounts to the author himself, and the learned copyist has transcribed from his archetype a note of samā’ with al-Suhrawardī dated 620/1223 at Baghdad.The author gives the names of fifteen of his teachers, together with the texts of a small number of Traditions heard by him from each; each Tradition is furnished with a full isnād; and in some instances the dates of the teacher's birth and death are provided. The list begins with Shihāb al-Dīn's uncle, Diyā’ al-Dīn ‘Abd al-Qāhir b. ‘Abd Allāh al-Suhrawardī, himself a well-known Ṣūfī scholar (d. 562/1168, see Brockelmann I 436, Suppl. I 780); significantly enough no mention is made of ‘Abd al-Qādir al-Jīlānī (d. 561/1167) who is commonly reported to have initiated al-Suhrawardī into Ṣūfism.


2021 ◽  
Author(s):  
Roger’s Bacon ◽  
Sergey Samsonau ◽  
Dario Krpan ◽  
◽  

What is it about a good story that causes it to have life-changing effects on one person and not another? I wonder if future technologies will enable us to develop the type of truly deep and fine-grained understanding of stories as social, cognitive, and emotional technologies that might allow us to answer this question with a high-level of precision.


2018 ◽  
Vol 17 (1) ◽  
pp. 160940691880916
Author(s):  
Katherine Bischoping

Using examples from qualitative health research and from my childhood experience of reading a poem about a boy devoured by a lion (Belloc, 1907), I expand on a framework for reflexivity developed in Bischoping and Gazso (2016). This framework is unique in first synthesizing works from multidisciplinary narrative analysis research in order to arrive at common criteria for a “good” story: reportability, liveability, coherence, and fidelity. Next, each of these criteria is used to generate questions that can prompt reflexivity among qualitative researchers, regardless of whether they use narrative data or other narrative analysis strategies. These questions pertain to a broad span of issues, including appropriation, censorship, and the power to represent, using discomfort to guide insight, addressing vicarious traumatization, accommodating diverse participant populations, decolonizing ontology, and incorporating power and the social into analyses overly focused on individual meaning-making. Finally, I reflect on the affinities between narrative – in its imaginatively constructed, expressive, and open-ended qualities – and the reflexive impulse.


Author(s):  
Rogers M. Smith
Keyword(s):  

The “Three R’s” of good stories of peoplehood are resonance, respect, and reticulation. Political stories must take people where they are, drawing on existing senses of identity and values and speaking to felt needs and grievances. But they must also incorporate respect for all persons, and a spirit of accommodation expressed in support for pluralism and policies that accord people different, reticulated treatment according to their different circumstances and aspirations. Though respect and a spirit of accommodation are hard to achieve, every modern nation includes resonant traditions embodying those values. Examples discussed include Denmark, India, and Israel.


2018 ◽  
Vol 1 (1) ◽  
pp. 84
Author(s):  
Chen Ying ◽  
Tan Chee Lay

<p><em>This study adopted the theoretical framework of narrative mediation to investigate a storied conflict talk between a landlord and her tenant in which the mediator played the role of a story recipient in the co-construction of stories with disputants. The focus of this research is on the function of questions posed by the mediator in the production of turning points which are favourable to the evolution of “better-formed” stories. The results of this study indicate that there are at least two types of questions mediators ask: 1) the questions that can help disputants reflect on their imperfectness; 2) the questions that awaken disputants’ memories of their good stories from the past. It is shown that the de-legitimacy for Self laid a foundation for the production of a good story towards a meaningful outcome for the mediation. The inadequacy of the context formed by first having legitimacy for Other followed by the de-legitimacy for Self led to the failure of destabilizing the problematic story in the mediation. The lack of the dominant party’s legitimacy for Other resulted in the absence of legitimacy from the marginalized side and would likely cause unfavourable consequences to the mediation in the long term.</em></p>


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