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International audience ; This article explores the relationships between storytelling and contemporary capitalism. It claims that we have to put in perspective the rights of ownership that literature is considered to have over narrative fiction: The oral tradition and the cultural industries started competing with literature in this field long before the players of the economic and political world, inspired by the principles of storytelling management, began using their codes. Knowing how to tell stories and how to talk about oneself is a key skill, especially when you want to move and take new positions in our career-driven societies. Based on the analysis of novels by Tom Wolfe and Éric Reinhardt, this article tries to understand the types of self-narratives that narrative capitalism invites us to produce, for ourselves or for others, and in what ways literature stages the production and circulation of these stories. There are, on the one hand, those who do not manage to talk about themselves anymore, who have lost this storytelling skill, and experience failure; and, on the other hand, the capable narrators, but whose uses of narrative vary from opportunism to radical opposition, from a pragmatic honesty to the choice of a form of piracy. ; Il faut relativiser les droits de propriété de la littérature sur la fiction narrative : la tradition orale, les industries culturelles l'ont concurrencée dans ce domaine bien avant que les acteurs du monde économique et politique inspirés par les principes du storytelling management ne s'y attellent à leur tour. Savoir raconter et se raconter est une compétence primordiale, en particulier quand on aspire à changer de place au sein de nos sociétés de carrières. En s'appuyant entre autres sur les romans de Tom Wolfe et d'Éric Reinhardt, il s'agit de voir quels types de récits de soi le capitalisme narratif nous incite à produire, pour nous-mêmes ou pour les autres, et de quelles manières la littérature met en scène la fabrication et la circulation de ces récits. À ceux qui n'arrivent plus à se raconter, et que cette perte de la compétence narrative pousse vers la chute, s'opposent des narrateurs compétents, mais dont les usages du récit varient de l'opportunisme à l'opposition radicale, en passant par l'honnêteté pragmatique et le choix d'une forme de piraterie.

The understanding of traditional security is undergoing a more multi-faceted transformation. Security itself is no more regarded as being limited to a physical presence, it requires a stable self as well. Claiming this, ontological security theory enables scholars to examine state behavior which strengthens identity values via self-narratives. This study aims to reveal that the traditional security perception of Canadian governments is limited in evaluating their relations with the Arctic states and indigenous people, therefore, in recent years, the relevant governments have provided Canadian ontological security in the Arctic region by constructing indigenous people as self-narratives. Therefore, in this paper, instead of traditional national security, it is mentioned that ontological security theory better articulates the state behavior of Canada both domestically and internationally. In the study, the qualified document analysis method is used by examining the reports that include the indigenous peoples as a significant part of Canada's national identity and the declarations announced at the ministerial meetings of the Arctic Council after the chairmanship of Canada. In this way, the study concludes by mentioning that Canada has built its ontological security by constructing self-narratives from indigenous peoples to have a robust position in the Arctic.

The objective of the study is to apply eight hypotheses of the socioanalysis for the interpretation and critical social reading of the "self-narratives" of deaf applicants to Higher Education at the Federal University of Sergipe (UFS-Brazil). It is located in the theoretical-methodological field of Critical Discourse Analysis (CDA), and Deaf Studies (DS). We will analyze a narrative of a deaf subject, corpus collected in 2014, in the college entrance examination for the Brazilian Sign Language Course (LIBRAS), and adopt this methodological guideline, to define object of study; identify areas of interfaces that meet the objectives; select the categories of each area of interface; establish the dialogue between categories; identify the social meanings constructed in the discourse. The result confirms the role of socioanalysis in seeking to unveil how the practice of social relations and (re)construction of their identities in the struggle for citizenship rights articulate in the deaf individual's life.

AbstractThe memoir of Kenan Çinili, a transgender person who was widely covered by newspapers in Turkey in the second half of the 1930s, sheds light on the historically and geographically unique workings of cisheteronormativity. Through a self‐reflexive reading of the memoir and newspaper accounts from this period, this article explores how a narrative transgender subjectivity emerges from the appropriation and negotiation of tropes, figures and discourses that make this subjectivity intelligible. Through the use of the medium of photography, which exposed and spectacularised gender nonconformity, Kenan was able to performatively embody and visually present a masculine gender identity. However, the space Kenan created for narrative and visual self‐constitution was conditioned by their privileges based on class, urban–rural hierarchy, ethnicity and normative sexual dimorphism.

Anders Behring Breivik carried out two terrorist attacks in Norway in 2011, killing 77 people. In a 1500-page Manifesto, he justifies the attacks, describes his ideology and presents his life-story. The Manifesto is Breivik's attempt to present a coherent story, although one that shifts between different, sometimes competing, characters and narrative tones. He relies heavily on the narratives of an anti-Islamic or 'counter-jihadist' social movement, mainly present on the internet, but he makes creative adjustments. Some studies emphasize that narratives are unified, others that they are fragmented. Similarly, some emphasize the strategic and others the structural aspects of story-telling. This article further develops a theoretical framework of narrative criminology. The main argument is that offenders' stories need to be analysed as agency conditioned by culture and context. Such stories must also be understood as attempts at coherency and unity, drawing on a wide variety of cultural narratives and discourses. It is suggested that researchers can benefit from further reflecting on the diversity of ways in which self-narratives are analysed and understood. In line with narrative criminology, it is suggested that when narrative and crime are closely connected, their study gets to the core of the complex causes of crime.

Since 2009, the Collective Apostasy Campaign in Argentina has mobilized some people who are opposed to the political interference of the Catholic Church through the formal act of apostatizing. The politicization of sexual and reproductive rights, and, especially, the fight for the legalization of abortion, led to the campaign that acquired great public repercussions between 2018 and 2020. This paper analyzes 13 self-narratives of apostasy publicly available since 2009, digging into its plot, motives to apostatize, and motivation for its publicizing. Through a thematic analysis, the diverse self-narratives show similar motivations (to promote social debate on political secularization in the country), although they differ in the centrality of their personal, sociopolitical, and procedural motives to apostatize. The stories that apostates tell are resources for social mobilization as they seek an increasingly broad audience and serve the pedagogical function of sharing arguments against the political role of the Catholic Church and in favor of personal ideological coherence.

In this paper I look at personal histories of middle class women who belong to a Catholic group in Quito, Ecuador. Using a poststructuralist definition of the subject I explore the reasons why these women intentionally break the Church's rules and make decisions that constitute sins. I argue that in order to understand their disobedience to Catholicism, it is necessary to contextualise their decisions. Their choices can be explained if we look at these women's lives not only as Catholics but also as belonging to a social class and ethnicity and as members of a family. In this paper I want to explore how these different affiliations are combined and why and when one is prioritised over the others. In other words, how Catholic women adapt religion to fit in with their other needs. Ultimately, this paper will provide insights on the concept of agency and decision-making.

The understanding of traditional security is undergoing a more multi-faceted transformation. Security itself is no more regarded as being limited to a physical presence, it requires a stable self as well. Claiming this, ontological security theory enables scholars to examine state behavior which strengthens identity values via self-narratives. This study aims to reveal that the traditional security perception of Canadian governments is limited in evaluating their relations with the Arctic states and indigenous people, therefore, in recent years, the relevant governments have provided Canadian ontological security in the Arctic region by constructing indigenous people as self-narratives. Therefore, in this paper, instead of traditional national security, it is mentioned that ontological security theory better articulates the state behavior of Canada both domestically and internationally. In the study, the qualified document analysis method is used by examining the reports that include the indigenous peoples as a significant part of Canada's national identity and the declarations announced at the ministerial meetings of the Arctic Council after the chairmanship of Canada. In this way, the study concludes by mentioning that Canada has built its ontological security by constructing self-narratives from indigenous peoples to have a robust position in the Arctic.