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Fiction, Invention and Hyper-reality: From Popular Culture to Religion. 40-57 in Fiction, Invention, and Hyper-Reality: From Popular Culture to Religion, edited by C. “Spirituality and Self-Realisation as ‘Other-Than-Human.’ The Otherkin and Therianthropy Communities.” Pp. “The Narrative Quality of Experience.” Journal of the American Academy of Religion 39(3):291-311. 368-370 in The Vampire in Europe: A Critical Edition, edited by M. “The Real Vampire Community: A Concise History.” Pp. “Life Stories of Therianthropes: An Analysis of Nonhuman Identity in a Narrative Identity Model.” BA Thesis, Department of Psychology, Lake Forest College. Narrative Methods for Organizational and Communication Research. “Who Am I? Narration and Its Contribution to Self and Identity.” Theory and Psychology 21:1-22. “Talk, Small Stories, and Adolescent Identities.” Human Development 47:366-369. “The Self and Spirituality: Overcoming Narrative Loss in Aging.” Journal of Religion and Spirituality in Social Work 34(2):205-222.
Google Scholarīaldwin, Clive and Jennifer Estey. Narrative Social Work: Theory and Application. “Client and Audience Cults in America.” Sociological Analysis 41(3):199-214. “Narrative Interviewing.” International Journal of Clinical Pharmacy 38(3):631-634. Finally, we explore the ways in which members of the communities experience a barren narrative environment, and ways they seek to construct storyworlds and narrative resources as frames for establishing their identities.Īnderson, Claire and Susan Kirkpatrick. For the second, we discuss how participants manage the similarity/difference tension with regard to themselves and humans, and explore categorical and renunciatory othering within the communities. With regard to the first, we identify four aetiological narratives (walk-ins, reincarnation, trapped soul, and evolutionary soul), and discuss stories of shifts and awakening. Otherkin, Therians, Vampires, Narrative, Identity, Spiritual Identity Abstractĭrawing on in-depth, narrative interviews with 24 self-identified Otherkin, Therianthropes, and Vampires, we explore how members of these communities navigate Bamberg’s three “dilemmatic spaces” or tensions of continuity/change, similarity/difference, and person-to-world/world-to-person fit.
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