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Books on the topic 'Metanarratives'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 June 2025

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1

Cruz, Décio Torres. Postmodern Metanarratives. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137439734.

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Bolt, David. Metanarratives of Disability. Edited by David Bolt. Routledge, 2021. http://dx.doi.org/10.4324/9781003057437.

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Robyn, McCallum, ed. Retelling stories, framing culture: Traditional story and metanarratives in children's literature. Garland Pub., 1998.

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4

Carroll, Michael P. American Catholics and Protestant metanarratives: Essays on the academic study of American religion. Johns Hopkins University Press, 2007.

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5

Patrizi, Giorgio. Prose contro il romanzo: Antiromanzi e metanarrativa del Novecento italiano. Liguori, 1996.

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6

Grassi, Samuele. L'apocalisse e la peste dei gay: L'AIDS come metanarrativa nella letteratura anglo- americana. Il dito e la luna, 2007.

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7

Durstewitz, Ebba. "O autor do meu livro nao sou eu": Metafiktionale, metanarrative und metalyrische Verfahren im schriftstellerischen Werk Chico Buarques. Edition Tranviþa, Verlag Walter Frey, 2011.

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8

Bolt, David. Metanarratives of Disability. Taylor & Francis Group, 2021.

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9

Metanarratives of Disability. Taylor & Francis Group, 2021.

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10

KON, Desmond. Madding Mission Metanarratives Rule/Stink Jotter Book. Lulu Press, Inc., 2012.

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11

West, Gerald. Global Thefts of Biblical Narrative. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.50.

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This chapter takes its starting point from the African experience, across a range of African contexts, of Africa as both the subject and object of biblical narrative. When the Bible came to Africa, it came with well-established colonial metanarratives, constructed in part from biblical narratives. These colonial metanarratives were in turn partly reconstructed by the engagement with African others, from both a European and an African perspective along two diverging trajectories, with biblical narrative making a contribution to both. This chapter focuses on the capacity of biblical narrative, biblical story, to be both incorporated into “local” metanarratives and to shape these metanarratives. The contexts that are the focus of this chapter are largely “third world” contexts, across which there are significant family resemblances and important contextual differences.
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12

Postmodern Metanarratives: Blade Runner and Literature in the Age of Image. Palgrave Macmillan, 2014.

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13

Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Taylor & Francis Group, 2013.

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14

Two Stories of Everything: The Competing Metanarratives of Islam and Christianity. Credo House Publishers, 2017.

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15

Bolt, David. Metanarratives of Disability: Culture, Assumed Authority, and the Normative Social Order. Taylor & Francis Group, 2021.

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16

Cruz, D. Torres. Postmodern Metanarratives: Blade Runner and Literature in the Age of Image. Palgrave Macmillan, 2014.

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17

Cruz, Décio Torres. Postmodern Metanarratives: Blade Runner and Literature in the Age of Image. Palgrave Macmillan, 2014.

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18

Bolt, David. Metanarratives of Disability: Culture, Assumed Authority, and the Normative Social Order. Taylor & Francis Group, 2021.

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19

Stephens, John, and Robyn McCallum. Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Taylor & Francis Group, 2013.

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20

Stephens, John, and Robyn McCallum. Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Taylor & Francis Group, 2013.

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21

Stephens, John, and Robyn McCallum. Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Taylor & Francis Group, 2013.

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22

Bolt, David. Metanarratives of Disability: Culture, Assumed Authority, and the Normative Social Order. Taylor & Francis Group, 2021.

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23

Cruz, Décio Torres. Postmodern Metanarratives: Blade Runner and Literature in the Age of Image. Palgrave Macmillan, 2014.

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24

Stephens, John, and Robyn McCallum. Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Taylor & Francis Group, 2013.

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25

Retelling Stories, Framing Culture: Traditional Story and Metanarratives in Children's Literature. Routledge, 2013.

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26

Morris, Daniel A. The Bible in American Politics. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.14.

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The Bible has been tremendously influential in American politics by informing grand political theories and by justifying specific policy positions. This chapter analyzes the Bible’s role in political metanarratives and its use in policy positions. From the Puritans’ invocation of Exodus and the City on a Hill through Cold War evangelicals’ interpretations of Revelation, political metanarratives have been animated by divergent and contentious readings of the Bible. Christian uses of the Bible to inform policy stances on slavery, economics, and sexuality have been similarly diverse and contested. Current scholarship shows welcome democratic impulses by challenging long-standing metanarratives and suggesting new policy positions.
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27

Parker, Kenneth. Historiography. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.28.

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Newman continues to influence Christian historiography in theological discourse, but his legacy is confusing because his writings promote three conflicting metanarratives of the Christian past. In order to appreciate his influence as an ‘authoritative voice’ in appropriating the Christian past, it is crucial to understand what these metanarratives are, how Newman used them in his role as a controversialist as an Anglican and later as a Roman Catholic, and the diverse ways in which Newman’s example is invoked in twenty-first-century theological discourse to promote incompatible appeals to Christianity’s historical legacy.
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28

Metanarrativas hispánicas. Lit, 2012.

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29

Patton, Raymond A. Prophets of Postmodern Provocation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872359.003.0003.

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This chapter situates the rise of punk in the avant-garde artistic networks that spanned the First, Second, and Third Worlds of the Cold War era. It examines the roles of UK punk impresario Malcolm McLaren, who launched the Sex Pistols, and Polish punk impresario Henryk Gajewski, and the mutual interest between burgeoning punks and international art circles involved in avant-garde art movements such as Pop Art and Fluxus. It shows how punk evolved in dialogue with the wider phenomenon of postmodernism, challenging conventional metanarratives structuring the social order, blurring genres, and striking down the boundaries between art and everyday life.
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30

Tuck, Christopher. Land Warfare. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198790501.003.0032.

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This chapter charts the key developments in European land warfare since 1900. On the one hand, it is possible to identify overarching explanatory ideas, metanarratives, that can be used to identify continuities in development over time across Europe’s armies. These include the concept of ‘modern system’ land warfare and the ‘transformation paradigm’. However, as this chapter also shows, these two points of continuity do not mean either that European armies are homogenous, or that their conceptual assumptions are uncontested. European land warfare remains a heterogeneous phenomenon, shaped by the variety in national contexts and by contending debates on how appropriate Europe’s armies are to the actual challenges of contemporary and future armed conflict.
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31

Jefferson-James, LaToya, ed. New Criticism and Pedagogical Directions for Contemporary Black Women Writers. The Rowman & Littlefield Publishing Group, 2022. https://doi.org/10.5040/9781978722613.

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New Criticism and Pedagogical Directions for Contemporary Black Women Writers is a collection of critical and pedagogical essays that shed new light on the creative depths of Black women writers. On the one hand, some Black women writers have been heavily anthologized, they have more often than not been restricted by critical metanarratives. Some of their works have been lionized while others remain neglected. On the other hand, some Black women writers have been ignored and understudied. This collection corrects the gaps in our critical thinking about Black women writers by introducing them to a new generation of undergraduate and graduate students, and by presenting pedagogical essays to our colleagues currently working in the field.
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32

O’Collins, SJ, Gerald. Ten Principles for Theologians Interpreting the Scriptures. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824183.003.0010.

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This chapter proposes principles that should guide the theological appropriation of the Scriptures. It invites theologians to be prayerfully faithful hearers and academically active readers of the inspired Scriptures. Recognizing how the Scriptures converge on Christ, theologians should be guided by the historical creeds built around his life, death, and resurrection and the gift of the Spirit. Classic metathemes and metanarratives of the Bible, which can be illuminated by an exegetical consensus, find their heart in the radical discontinuity/continuity of the Easter mystery. Respect for the eschatological provisionality of the Scriptures refers theologians to the final consummation of all things in Christ. Inculturating efforts can join philosophical reason in developing and supporting a biblical message about Christ, the light of all nations and all cultures.
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33

Vlassopoulos, Kostas. Marxism and Ancient History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649890.003.0009.

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In this chapter, Vlassopoulos explores how Marxist historiographies can be turned to productive use by contemporary historians. He argues that Marxist approaches bring four major elements that are particularly relevant for ancient history: history from below, a focus on large-scale historical change, a holistic approach to history, and metanarratives. Marxism was one of the major currents that brought history from below into ancient history, through a focus on slaves, women, and other subaltern groups. Much of this work, though, has focused on subaltern groups as passive objects of exploitation and domination and has taken the form of synchronic structural analysis, divorced from histoire événementielle. The big challenge ahead for both Marxism and ancient history is how to study subaltern groups as active agents of history and how to incorporate them into historical narrative.
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34

Denham, Tim. The “Austronesian” Dispersal in Island Southeast Asia. Edited by Ethan E. Cochrane and Terry L. Hunt. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199925070.013.008.

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The dispersal of Austronesian-speaking farmer-voyagers from Taiwan into Island Southeast Asia (ISEA) and out into the Pacific is one of the great metanarratives of global history. In this chapter, the major lines of multidisciplinary evidence for the “Austronesian” dispersal into ISEA are critically evaluated. Several key points emerge: usage of the term “Austronesian” should be restricted to languages and not be applied to genetic attributes or material culture; the dispersals of genes and Austronesian languages do not correspond within ISEA; and, there is limited evidence for the dispersal of farming across ISEA together with the spread of Austronesian languages from Taiwan. An alternative, multidirectional, distance-decay scenario is advanced for the spread of domesticated animals and plants, cultivation practices, and other material cultural items, in which the inhabitants of ISEA are active participants in the creation of their own history.
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35

Tull, Patricia K. Narrative Among the Latter Prophets. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.17.

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This chapter examines the “comedic” arc prevailing in the metanarratives of prophetic books, moving from rebellion to reconciliation. It then catalogs portions of prophetic books showing distinctive narrative features, including narratives shared with 2 Kings in Isaiah 36–39 and Jeremiah 52; Isaiah 6, 7, 8, and 20; Hosiah 1 and 3; Amos 7–9; and Jeremiah’s varied narratives, including (a) dialogues between Jeremiah and God in Jeremiah 1–20; (b) first-person narratives portraying Jeremiah’s symbolic actions, in Jeremiah 13, 18, 24, 25; and (c) third-person narratives, beginning in Jeremiah 19. Finally, the article discusses (d) Ezekiel’s and Zechariah’s first-person accounts and, briefly, (e) Jonah. Two scenes recurring throughout prophetic narratives portray the prophet’s difficulties in conveying God’s plans to humans: the prophet’s encounters with God, and his encounters with intended recipients. Only Jonah and the stories adapted from Kings transgress these parameters.
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36

Ovidius Polytropos: Metanarrative in Ovid's Metamorphoses. Olms, 2004.

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37

Brewitt-Taylor, Sam. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827009.003.0009.

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This chapter concludes that the early stages of Britain’s Sixties moral revolution were importantly influenced by metanarratives derived from Christian eschatology. In the late 1950s and early 1960s, during the Cold War’s ‘years of maximum danger’, radical clergymen used their clerical cultural privileges to reimagine Britain as a ‘secular’ society, and to contribute to the wider envisioning of modern secularity as globalist, anti-authoritarian, antinomian, and egalitarian. Only from the mid-1960s were Britain’s various secular thinkers and activists able decisively to develop Britain’s moral revolution in their own ways. The book concludes that Britain’s ‘secular revolution’ was not a natural outcome of ‘modernization’, but a culturally specific invention. Since British moral culture had long been shaped by Christianity, and since British Christianity was still culturally strong in 1960, it was always likely that Britain’s newly dominant ‘secular’ moral culture would be, to a significant extent, path-dependent on developments within British Christianity.
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38

Bargu, Banu. Disembodiment. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197608531.001.0001.

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Abstract Disembodiment examines self-destruction, self-injury, and radical self-endangerment as unconventional performances of refusal that are erased, marginalized, and distorted by metanarratives of history as progress and agency as freedom. From the death acts of enslaved Africans, hunger strikes of woman suffragists, and Gandhian fasting practices to the self-incineration of Bouazizi, hunger and thirst strikes in the Maze and Guantánamo, and lip-sewing practices of migrants and asylum seekers at the borders of the Global North today, Bargu traces a bleak repertoire of contention performed by the oppressed. As a work in global critical theory whose normative compass is the suffering body, Disembodiment brings together corporeal enactments of defiance from the Global South with major thinkers of Western modernity and prominent critical-theoretical traditions of the twentieth century. Disembodiment offers a materialist theory of corporeal agency that unfolds a stark critique of the present and upholds the body’s powers as fundamentally rebellious and undomesticable.
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39

Winter, Stefan. Conclusion. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691167787.003.0008.

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This concluding chapter summarizes key themes and presents some final thoughts. The book has shown that the multiplicity of lived ʻAlawi experiences cannot be reduced to the sole question of religion or framed within a monolithic narrative of persecution; that the very attempt to outline a single coherent history of “the ʻAlawis” may indeed be misguided. The sources on which this study has drawn are considerably more accessible, and the social and administrative realities they reflect consistently more mundane and disjointed, than the discourse of the ʻAlawis' supposed exceptionalism would lead one to believe. Therefore, the challenge for historians of ʻAlawi society in Syria and elsewhere is not to use the specific events and structures these sources detail to merely add to the already existing metanarratives of religious oppression, Ottoman misrule, and national resistance but rather to come to a newer and more intricate understanding of that community, and its place in wider Middle Eastern society, by investigating the lives of individual ʻAlawi (and other) actors within the rich diversity of local contexts these sources reveal.
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40

Mahdiani, Hamideh. Resilience Stories: Individualized Tales of a Metanarrative. Columbia University Press, 2021.

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41

Mahdiani, Hamideh. Resilience Stories: Individualized Tales of a Metanarrative. Transcript Verlag, 2021.

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42

O'Flynn, Siobhan Louise. Place and identity in auto-topographic metanarrative. 2004.

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43

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2013.

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44

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2013.

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45

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2014.

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46

Plato's Proto-Narratology: Metanarrative Reflections and Narrative Paradigms. de Gruyter GmbH, Walter, 2023.

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47

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2013.

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48

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2013.

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49

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth-Century America. Taylor & Francis Group, 2013.

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50

Baringer, Sandra. Metanarrative of Suspicion in Late Twentieth Century America. Taylor & Francis Group, 2004.

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