Intersectional Narrative Practice with Queer Muslim Clients

Author(s):  
Sekneh Hammoud-Beckett
Keyword(s):  
2021 ◽  
pp. 001872672199845
Author(s):  
Guowei Jian

Does empathy merely take place in leaders’ mind? How does it help us better understand and practice leadership? In the past, entitative relational leadership studies have mainly drawn on a mind-based understanding of empathy and focused on the association between individual empathy trait and leader emergence and effectiveness. Such an approach overlooks leadership practice of empathy as a constructive process. By integrating emerging research from diverse disciplines from philosophy to communication, the paper first offers a constructionist view of empathy, based on which empathic leadership practice is conceptualized. The paper explicates how leadership practice of empathy construction is rooted in relational ethics and takes place in both synchronic dyadic interaction through conversation as well as diachronic narrative practice with a collective other. By conceptualizing empathic leadership practice through a social constructionist approach to empathy, the paper makes significant contributions to our understanding of relational leadership.


2020 ◽  
pp. 194084472096820
Author(s):  
Sarah Strauven

The work outlined in this article has in part evolved as a response to Mr. Behrouz Boochani’s call to academics to engage with his work. First, I propose academics consider a form of public engagement drawn from narrative practice as social justice work in academia. In the next section, I illustrate my argument with an Australian case by discussing (a) a peaceful resistance undertaken by the refugees on Manus Island through the lens of definitional ceremony, (b) a public witnessing response by Dr. Surma to the written account of Mr. Boochani of the resistance, and (c) his reply to this act of witnessing. I complement this with my own response to both scholars on account of witnessing their exchanges. In the final section of this article, I articulate in more detail how this proposition of conceiving social justice work in academia is based on a politics of witnessing and acknowledgment. I argue that its epistemological and ontological dimensions hold promise for post-qualitative inquiry and that narrative practices more generally, can assist us in performing relationally situated research.


1995 ◽  
Vol 17 (1) ◽  
pp. 143-157 ◽  
Author(s):  
J. Paul Gallant ◽  
Keith Brownlee ◽  
Rich Vodde

2020 ◽  
Vol 27 (95) ◽  
pp. 644-673
Author(s):  
Filipe Cabacine Lopes Machado ◽  
Alfredo Rodrigues Leite da Silva ◽  
Talita Almeida Fernandes

Abstract This article aims to understand the ordinary management of the resistances and forms of survival, organized in everyday practices that are in part product and producers of cultural plurality in the field of handicrafts in the city of Piúma, Brazil. From the perspective of practice-based studies (Feldman & Orlikowski, 2011), we articulate theoretically the approach of ordinary management (Carrieri, Perdigão & Aguiar, 2014) of craft production (Sennett, 2009) and the certeaunian contributions. These contributions are directed towards the recognition of the games of force relations within a cultural plurality. In proposing the focus on this plurality, this article fills a gap, because in previous studies on ordinary management, this cultural plurality has not been specifically addressed. The proposal was supported by a qualitative research, accomplished through document collection, participant observation, and unstructured interviews with five artisans from Piúma. In the analysis of the data, we articulate the narrative practice in De Certeau (1985) and narrative temporality in Ricoeur (1994). As results, we identify different networks of force relations in which artisans are involved in organizing practices of ordinary management. In them, cultures have shown themselves as plural productions, moving away from the view of a popular culture, external to everyday practices or submissive to other external pressures. This article contributes to an alternative view at the Ordinary Management of handicrafts and other organizational actions based on cultural plurality.


Interiority ◽  
2018 ◽  
Vol 1 (2) ◽  
pp. 153-172 ◽  
Author(s):  
Tricia Austin

This paper explores key characteristics of spatial narratives, which are called narrative environments here. Narrative environments can take the form of exhibitions, brand experiences and certain city quarters where stories are deliberately being told in, and through, the space. It is argued that narrative environments can be conceived as being located on a spectrum of narrative practice between media-based narratives and personal life narratives. While watching a screen or reading a book, you are, although often deeply emotionally immersed in a story, always physically ‘outside’ the story. By contrast, you can walk right into a narrative environment, becoming emotionally, intellectually and bodily surrounded by, and implicated in, the narrative. An experience in a narrative environment is, nonetheless, different from everyday experience, where the world, although designed, is not deliberately constituted by others intentionally to imbed and communicate specific stories. The paper proposes a theoretical framework for space as a narrative medium and offers a critical analysis of two case studies of exhibitions, one in a museum and one in the public realm, to support the positioning of narrative environments in the centre of the spectrum of narrative practice.


2012 ◽  
Vol 37 (4) ◽  
pp. 641-663 ◽  
Author(s):  
Thomas B. Lawrence ◽  
Sally Maitlis

2010 ◽  
Vol 51 (1) ◽  
pp. 21-40 ◽  
Author(s):  
JOEL CABRITA

ABSTRACTTwentieth-century Natal and Zululand chiefs' conversions to the Nazaretha Church allowed them to craft new narratives of political legitimacy and perform them to their subjects. The well-established praising tradition of nineteenth- and twentieth-century Zulu political culture had been an important narrative practice for legitimating chiefs; throughout the twentieth century, the erosion of chiefly power corresponded with a decline in chiefly praise poems. During this same period, however, new narrative occasions for chiefs seeking to legitimate their power arose in Nazaretha sermon performance. Chiefs used their conversion testimonies to narrate themselves as divinely appointed to their subjects. An alliance between the Nazaretha Church and KwaZulu chiefs of the last hundred years meant that the Church could position itself as an institution of national stature, and chiefs told stories that exhorted unruly subjects to obedience as a spiritual virtue.


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