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This chapter grapples with the relationship between dis/ability and narrative inquiry through the authors’ personal stories that push back at the cultural-historical, policy, and professional master narratives of dis/ability in order to contribute to efforts that theorize critical emotion praxis. We ask: what is the relationship between dis/ability and narrative inquiry? What are the lived experiences of those living within a variety of intersectional and emotional dis/ability narratives that resist and navigate the cultural-historical, policy, and professional master narratives of dis/ability at the intersections?

We use a Disability Studies in Education (DSE) paradigm to construct a collective autoethnography that challenges socially circulating cultural narratives of disability.

Our individual and collaborative narratives illuminate: (1) how master narratives impact self, (2) the ways that dis/abled women of color elevate human dignity and spiritual practices in ways that subvert and speak-back to master narratives, (3) the emotional impact of Learning Disability labeling, (4) forms of epistemic and personal experiences at various institutions of higher education, and (5) the liberatory practices manifest from co-created narratives with DSE students concerning disability identity within higher education.

This collaboration contributes to efforts that theorize critical emotion praxis with diverse positionalities of DSE scholars, teacher educators, and professionals within educational contexts. The chapter also suggests ways in which construction of collaborative narratives of resistance can point to paths for positive organizational change.

This chapter discusses the impacts of David Maines's scholarship in communication research. The utilities of Maines's scholarship in communication research were first identified in a 1997 session in the annual convention of National Communication Association (NCA) by many leading scholars. This chapter documents the applications of Maines's scholarship in communication research in recent years when communication researchers utilized concepts and arguments constructed by Maines to investigate narratives in relations to Donald Trump's presidential election as well as the COVID-19 pendemic.

This chapter features our innovative endeavors to inquire into an African-American student's potentially sensitive stories in a methodologically fluid and ethically delicate manner through two generative methods: digital narrative inquiry and musical narrative inquiry. Through a meta-level “inquiry into inquiry” approach, this work explores how we engaged in the digital and musical restorying of the participant's “Wounded Healer” narrative and uncovered its dynamism, cultural richness, and nuances. We subsequently represented the findings in humanizing ways using multimedia and music. Drawing on the insights from exploring these novel methods of digital and musical inquiry, our work illuminates noteworthy elements of narrative research: generativity, transformativity, interpersonal ethics, aesthetic ethics, and communal ethics. Additionally, the potential issue of trustworthiness in fluid narrative inquiries is addressed.

Drawing inspiration from C Wright Mills exhortation to sociologists to locate themselves and their experiences in the ‘trends of their epoch’, I consider how first-hand experience of imprisonment can help criminology account for the growing trend towards the use of imprisonment in many Western democracies. Using interviews with a small group of British criminologists who have experience of imprisonment, I explore the connections between personal stories and collective narratives. Drawing reflexively from my own imprisonment, my subsequent professional trajectory and experiences of prison research, I consider the difficulties and potential of crafting a collective criminological project from disparate and profoundly personal experiences of imprisonment. The chapter combines methodological reflections on the use of autoethnography, autobiography and vignettes as a means to an end: establishing collective narratives from personal stories. I argue that the task of connecting these narratives to the ‘trends of the epoch’ that manifest in expanding prison populations is difficult but developing some momentum in convict criminology.

Narrative criminology has made stories respectable again, despite criminology's long-professed ties to a model of positive science. Given the field's continued scepticism about the ‘truthfulness’ of stories, narrative scholars have grappled carefully with the place and utility of lies for understanding the social worlds and individual identities of crime-involved populations. In this chapter, we draw from a study of women's pathways to incarceration in Sri Lanka, analysing the case of one study participant who shared with us many ‘tall tales’ about their life. In comparing Daya's account with those of other participants, we explore the complex relations among ‘truth,’ ‘fiction’ and ‘lies,’ and their implications for narrative criminology. We offer specific cautions about the place of verisimilitude and plausibility in narrative criminologists' efforts to make sense of offender narratives.

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.

Careful attention to experience is often the starting point for narrative inquiries into teaching and learning. This chapter uses autobiographical reflection on pedagogical experiences, young peoples’ drawings, and examples of narrative research to demonstrate the value of sharing and connecting personal stories. In the context of evidence-based reforms in education and a focus on accountability and teaching standards, Australian governments, like others, express concern about the “quality” of teacher education and are looking to models of school-based “training.” While apprenticeship models of teacher education are considered inadequate, stronger partnerships between schools and universities are desirable. I argue that rather than continuing to be at the periphery, narrative research and pedagogies can exist as a central thread in teacher education programs, which have stronger connections to schools, teachers, and young people because they reveal the complexity of teaching and learning processes, enable deeper levels of understanding, and foster a critical reflective stance. I use examples from practice to show how narrative pedagogies contextualize, problematize, and clarify personal values and experience, theory, policy, and issues of practice. Nowhere is this more powerful than in situations where dispersed narratives, told orally, in writing and through visual representations sit alongside of one another and collide. Dispersed narratives challenge the view that narratives are contained and individualized. Rather than being discrete, they exist as intertextual connections or networks of meaning that can be created by groups of people not necessarily confined by space and time. This chapter aims to open a space for the continued thinking about how dispersed narratives can be used in teacher education to deepen professional learning.

While web logs often are taken to be “Internet diaries,” unlike diaries that are private and serve only the needs of their authors, public blogs serve as a technological tool, allowing for the formation of Internet communities and challenges to institutional and/or cultural narratives.

I analyzed narratives constructed in two years of blog posts for each of five individuals with Chronic Fatigue Syndrome (CFS). I sought to understand the relationship between personal stories of contested illness and broader illness narratives.

My findings suggest these personal illness stories operate within the artificial confines of the dominant models of a given society. Blogs are used not only as a chronicle of day-to-day happenings, but as a means of engaging with traditional illness narratives, challenging cultural narratives about CFS, and of resisting institutional narratives concerning the illness process.

This study brings voices of people with contested illnesses into the discourse on disability, where their perspectives have historically been poorly represented. The study also suggests that blogs can become sites of resistance and social change by providing a space in which counternarratives can be constructed and circulated.

This is a book for teacher educators. It is also a book for teacher candidates and educational stakeholders who are interested in using storied practice in teacher education. It is about teacher educators and teacher candidates as curriculum makers (Clandinin & Connelly, 1992) who engage in narrative inquiry practice. As editors of this volume, we came to this important writing project as a result of our respective work using narrative inquiry that originated from our studies with Dr. Michael Connelly and Dr. Jean Clandinin. In a large sense, this book represents our interpretations, as second-generation narrative inquirers, of three main ideas: narrative inquiry, curriculum making, and teacher education. Narrative inquiry, curriculum making, and teacher education are vitally interconnected concepts that offer an alternative way of understanding the current landscape of education. Narrative inquiry in teacher education would not have been possible without the groundbreaking work of Connelly and Clandinin.

Interest in narrative pedagogies is growing. However, few studies have been conducted outside Western contexts. There remains a paucity of narrative research published by Japanese scholars, despite a pervasive culture of “teacher to teacher conversations,” storytelling, reflection, and action research by teachers in Japan. Thus, this research fills an important gap in the literature. It provides exemplars from preservice teacher education, higher education, and high school, as these educational milieus reflect the notion of “traveling stories” (Olson & Craig, 2009). We describe how this narrative pedagogy is interpreted from an insider’s point of view, through the voices of teacher education students, teachers, and teacher educators. In this process, students and teachers become curriculum-makers (Clandinin & Connelly, 1988; Craig & Ross, 2008), co-constructing knowledge, and reshaping teacher knowledge and identity. Narrative teacher education pedagogies resonate with Japanese teachers and play an important role in curriculum, teaching, and learning in Japan within our increasingly interconnected world. Furthermore, narrative relates favorably to many Japanese cultural practices, including kankei (interrelationships), kizuna (bonds), and kizuki (with-it-ness). These are important, integral, and tacit elements of Japanese teachers’ practices because they embody the “mind and heart” of their personal practical sense of knowing. Furthermore, these practices involve placing other people’s needs ahead of our own – an essential skill for global citizens of the 21st century.