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This study aims to examine inter‐group relations between two religious minorities, Palestinian Christians and Muslim citizens of Israel, by measuring perceptions of in‐group and “other” group collective narratives.

Data were collected from a representative sample of 1,121 Muslims and 756 Christians in Israel. The questionnaire presents narratives that are common among Muslim and Christian populations in Israel, relating to eight different historical, social, or political events. Subjects were asked to rate levels of legitimacy, feeling of empathy, and anger towards each one of the presented narratives.

In comparison to Muslims, Christians reported a lower tendency to give legitimacy to the narrative of the other, showed more emotions of anger, and lower feeling of empathy towards the Muslim narrative. In addition, a content analysis of the narratives that were used in the questionnaire revealed two different patterns of response to narratives. One related to narratives with national issues, where Christians seemed to be excluded from the Palestinian nation, and the other related to narratives with religious issues, where Muslims reported more anger, less empathy and less legitimacy towards the Christian narratives.

The paper presents a new tool based on Sagy, Adwan and Kaplan, developed to examine perceptions of in‐group and “other” group collective narratives. This study examined the tool in a different context of conflict. In addition to the quantitative measures of the perceptions of the collective narratives, the paper describes a new method for analyzing the data collected by this tool.

Narrative Therapy offers thinking and practices which can support the development of narratives of desistance and recovery. The purpose of this paper is to discuss the two ways in which collective narrative practice has been used in a Low Secure Forensic Recovery Service: The Tree of Life and the Knowledge Group, including the evaluation of the Knowledge Group.

The therapeutic approach taken was collective narrative practice. The evaluation design for the Knowledge Group was service user led, resulting in a qualitative approach: a focus group that was thematically analysed.

Collective narrative practice offered service users the opportunity to enhance their narratives of strength and desistance, and to contribute socially by sharing this with others. This encouraged the development of identities beyond the “patient” and “offender” identities. It gave service users the opportunity to take a position of expertise and power where they were listened to and respected.

There is a wide range of possibility for the creative use of these strategies in forensic settings. They are a useful addition to the forensic practitioner’s toolkit.

There is a wide range of possibility for the creative use of these strategies in forensic settings. They are a useful addition to the forensic practitioner’s toolkit.

Collective narrative practice positions service users as taking social action, for example sharing their experiences with other services users, in educational contexts and for wider social understanding.

The therapeutic interventions described offer a promising approach which has not yet been fully exploited for use in forensic mental health services, including a novel approach to collective narrative practice.

The aim of this chapter is to feature exemplars of narrative pedagogies used in teacher education in Finland. The theoretical framework of the chapter is based on two commitments. First, we argue that narrative pedagogies are meaningful, since becoming and being a teacher is a constantly changing and developing identity story. Narrative pedagogies also link to the notion of “participant knowledge,” in contrast to “spectator knowledge,” which has been the dominant view on epistemology in the modern scientific world. Participant knowledge is something typically narrative in nature, which has much to do with emotional and expressive ways of understanding the world around us. In this chapter, we first introduce practices of autobiographical writing as examples how to promote skills of critical reflection. We then introduce narrative pedagogies, which have been organized for peer groups. During the first project, a special method, KerToi, was developed both for preservice and in-service teacher education. The newest model is the Peer-Group Mentoring (PGM) model, in which peer group practices were further developed to support early career teachers in Finland, and to be used as the European Paedeia Café model. We conclude that narrative pedagogies in Finnish teacher education offer an excellent environment that links theoretical, spectator knowledge to participant knowledge. The narrative approach to peer-group mentoring can be seen as a promising pedagogy, which can promote a more humane teacher education experience and reinforce the professional and personal growth of future teachers.

This study aims to explore intergroup relations between two Jewish religious groups in Israel, namely, ultra-Orthodox and national-religious communities, by using an integrated model that combines two psychosocial concepts: perceptions of collective narratives and identity strategies.

Data were collected from a representative sample of 402 ultra-Orthodox and 388 national-religious Jews living in Israel, of age 18 and over. Repeated-measures ANOVAs were conducted to examine group differences in perceiving in-group and out-group collective narratives and in patterns of identity strategies. Further, partial correlations and hierarchical multiple regression analyses were conducted to test the relative contribution of perceptions of collective narratives and patterns of identity strategies.

Willingness to compete with and to separate from the out-group was related to the tendency to reject its collective narrative while endorsing the in-group one. In the same vein, the opposite pattern was found in the relations between willingness to integrate and unite with the out-group and the perceptions of collective narratives. The results also indicate group differences: the ultra-Orthodox exhibited stronger tendencies to preserve their in-group collective narratives and to reject the out-group, as well as stronger endorsement of identity strategies of competition and separation compared to national-religious.

The results suggest that it might be useful to encourage dialogue between both groups to clarify each side’s narratives and rationale underlying the endorsement of specific identity strategies. Such an open dialogue could help each group understand the other group’s needs and might also reduce their sense of threat as well as anxiety about losing their religious and social uniqueness. One possible opportunity for such dialogue is workplaces in which members of each group can gradually uncover stereotypes, enhancing reconciliation and willingness to accept the “other’s” collective narrative and choose to adhere more to the similar than dissimilar characteristics.

This is the first study, to the best of the authors’ knowledge, to examine collective narratives and identity strategies as powerful indicators of intergroup relations between two minority groups of the same religion. Within such a unique context, the power struggle exists and the separation and competition strategies are apparent, but the main conflictual issue is related to similarities and discrepancies of religious ideologies, values, norms and worldviews that shape one’s daily life and his/her encounter with the similar but different “other”.

In this study, scales are developed for phantasy and its determinants, which is accepted as an important variable in investment preference with an emotional finance perspective. The scales developed in this framework are narrative, divided mind, group feel, informed herding, uninformed herding and phantasy. In addition, the power of these determinants to explain phantasy was investigated.

For this purpose, the data was obtained between May 01, 2019 and November 30, 2019 via an online survey with convenience sampling. First, a pilot study consisting of 200 subjects was performed. Then, additional data was collected. The total number of subjects was 648. The authors used IBM SPSS Statistics and AMOS for analysis. Exploratory factor analysis and discriminant analysis were performed. In addition, confirmatory factor analysis was performed after an additional data collection process with structural equation modeling.

As a result of analyses, the validity and reliability of these scales were ensured statistically. It was also found that divided mind directly affects phantasy, but group feel and narrative indirectly affect by informed herding. The “unknown and new investment” preference, which is accepted as a typical feature of the bubble periods, is modeled with the relevant variables. In this framework, it has been found that the variables that refer individuals to the relevant investment preferences are phantasy, group feel, uninformed herding and divided mind.

The study is unique because of its findings and developed scales. The findings are valuable in that the theoretically alleged relations were also obtained empirically.

The idea of ‘identity politics’ has become quite prominent in news commentary. It has been referred to in explaining the 2016 US Presidential election result, the 2016 Brexit vote and a variety of other events in contemporary social life. The idea emerged under that title in the late twentieth century, and refers to political conflicts where groups unite and act on the basis of some shared identity. While the term initially referred to action by groups seeking to remedy past oppression, ‘identity politics’ may now refer to a wider range of cases where there is contestation based on recognition of some shared identity. Individuals’ identity is central to resurgent modern virtue ethics, but it has been suggested that virtue ethics is less relevant to political conflict than utilitarian views or theories of justice. However, an important distinction can be made between narrative identity, on the one hand, and social identity that emerges from individuals’ self-perceived group membership, on the other hand. It is narrative identity that figures in major accounts of virtue ethics. In many situations, narrative identity is importantly affected by group identity, but it is still only narrative identity that has intrinsic ethical weight. This suggests that virtue ethics has relevance to identity politics just because it urges attention to individuals’ narrative identity rather than to group identity.

The purpose of this paper is to discuss a reflexive process that makes a distinction between reflection and reflexivity, two processes the authors define according to the mentalization construct. Next, it explores how the narrative mediation path (NMP), a novel multimodal counselling method addressed to underachieving college students, promotes reflection and reflexivity by enhancing student ability to mentalize their university experiences.

The authors conducted an idiographic case study on one of the ten groups of underachieving students who participated in the counselling sessions.

NMP narrative modes (metaphoric, iconographic, writing, and bodily) promoted reflection, and group-level inter-subjective steps were essential for the development of reflexivity. Furthermore, it was found that in each narrative mode, the students developed reflective and reflexive processes through the attainment of mentalization dimensions.

The adoption of the NMP has some implications for universities. Many underachieving students in higher education often have reflexive difficulties when examining their university experiences, so could be considered average mentalizers who tend to show bias in their university experience signification when under stress. Promoting mentalization development can enable students to use their resources strategically at university and improve their academic performance.

The NMP is innovative because of its multimodality: it employs different modes and media, makes use of both individual and group narrative levels, and is integrated in a single method, which enhances the development of reflexive meaning construction.

Narrative therapy has been suggested as particularly relevant to people with intellectual disability (ID), with group formats potentially offering additional benefits. This paper aims to critically review studies which evaluated narrative group interventions for people with ID.

The seven papers identified for review were critically appraised for their quality using a quality appraisal tool appropriate to their design, along with additional factors including adaptations made to improve accessibility.

The studies suggest that there may be some small benefits of narrative group therapy for those with ID. However, alongside issues limiting the studies’ evaluations, it is noted that the research paradigms used in the studies conflict with narrative approaches.

The limited evidence base suggests the need for further research. The randomised controlled trial would ordinarily be seen as the gold standard for such research. However, narrative interventions may require a different approach to evaluation.

This is the first review of published literature on the evaluation of narrative therapy groups for people with ID.

This paper aims to analyze what Samarco and Brazilian magazines speak and say about Mariana’s environmental crime. Discover their doxa in this subject. Interpret the speakings, sayings and doxas through the theories of the treadmills of production, crime and law.

It is a qualitative and documental research and a narrative analysis. Regarding the documents: 45 were from public authorities, 14 from Samarco Mineração S.A. and 73 from Brazilian magazines. Theoretically, the authors resorted to Bourdieusian sociology (speaking, saying and doxa) and the treadmills of production, crime and law theories.

Samarco: speaking – mission statements; saying – detailed information and economic and financial concerns; doxa – assistance discourse. Brazilian magazines: speaking – external agents; saying – agreements; doxa – attribution, aggravations, historical facts, impacts and protests.

The absence of discussions that addressed this fatality, with its respective consequences, from an agenda that exposed and denounced how it exacerbated race, class and gender inequalities.

Regarding Mariana’s environmental crime: Samarco Mineração S.A. speaks and says through the treadmill of production theory and supports its doxa through the treadmill of crime theory, and Brazilian magazines speak and say through the treadmill of law theory and support their doxa through the treadmill of crime theory.

To provoke reflections on the relationship between the mining companies and the communities where they settle to develop their productive activities.

Concerning environmental crime in perspective, submit it to a theoretical interpretation based on sociological references, approach it in a debate linked to environmental criminology, and describe it through narratives exposed by the guilty company and by Brazilian magazines with high circulation.

Preservice teachers (n = 39) described their definitions of patriotism and to what extent they believed statements from The 1619 Project (2019) and The 1776 Commission Report (2021) were patriotic.

This study employed a mixed-method survey including open-ended prompts requesting participants’ descriptions of patriotism and Likert scale prompts asking participants to agree/disagree with deidentified statements from The 1619 Project and the 1776 Commission Report. In vivo words reflecting emotional responses to patriotism and the statements informed the categorization process in a second round of coding.

Four categories of patriotism definition were identified. Identified were relationships between groups’ conceptualizations of patriotism and whether statements from history narratives were viewed as patriotic.

This article contributes to the field by exploring the intersectionality of the concept of patriotism with competing narratives regarding the foundation and growth of the United States.