Narrative directly impacts the threat environment whether in a physical conflict zone, or in terms of the effects of radicalization, or the interference of foreign governments in domestic politics. Therefore dominating the narrative space should be a priority. That is where non-state actors fight best. That is where foreign governments have proven effective in waging war against us without getting dirty hands. That is precisely where our enemies dominate, and no amount of firepower will create a win in that space. The center of gravity in any conflict is the narrative space. It always has been. But in the past we have mis-identified parts for the whole; just as terrorism is only one aspect of psychological warfare, so too psychological warfare is only one aspect of Narrative Warfare. Narrative Identity Theory is the basis of Narrative Warfare. Psychological, Information, Influence, and Stability Operations, are all aspects of Narrative Warfare. They fall under its domain. The most effective weapons in warfare have always been the ones that target the cognitive space because they are the most enduring. Kautilya in India in the 4th century BC refers to the psychologically based tactics and strategies of those before him, suggesting that the strategies may have been employed as early as 650 BC. Hits in the cognitive space were prescribed by Sun Tzu, practiced by Genghis Khan's armies, employed by Xerxes, the Persian General 2,500 years ago, by Hannibal more than 200 years before the birth of Christ. Native American tribes understood that their blood-curdling screams terrorized their enemies, thereby reducing their will to fight before the fight began. But hits in the cognitive space do more than produce a win before the bullets fly. It is a mistake to assume that narrative is only a non-kinetic strategy that belongs in the soft power toolbox. Narrative underlies any conflict, even the most kinetically oriented.

Shaping our journey into the Divine This moving and enlightening book presents us with a compelling vision of what can happen when we take the opportunity to connect stories and rituals--a vision of individuals and communities transformed through a deeper sense of connection to our loved ones, our communities, and God. Herbert Anderson and Edward Foley reveal how when stories and rituals work together, they have the potential to be both mighty and dangerous--mighty in their ability to lift us up and help us make these connections beyond ourselves and dangerous in challenging us to learn to live with complexity and contradiction. They show how much more meaningful a baptism, wedding, or funeral can be when liturgy is made to include and recognize the personal stories of those involved. Suddenly, these familiar life-cycle rituals are infused with new life as participants become connected in a narrative web linking past and present, human and divine. Newly created rituals can also help us connect our stories to the divine story, giving meaning to what we experience and bringing us closer to God. Ministers, worship leaders, and pastoral caregivers can use this approach to storytelling and ritual to find ways to bring together worship and pastoral care.

From tabloid exposes of child prostitution to the grisly tales of Jack the Ripper, narratives of sexual danger pulsated through Victorian London. Expertly blending social history and cultural criticism, Judith Walkowitz shows how these narratives reveal the complex dramas of power, politics, and sexuality that were being played out in late nineteenth-century Britain, and how they influenced the language of politics, journalism, and fiction. Victorian London was a world where long-standing traditions of class and gender were challenged by a range of public spectacles, mass media scandals, new commercial spaces, and a proliferation of new sexual categories and identities. In the midst of this changing culture, women of many classes challenged the traditional privileges of elite males and asserted their presence in the public domain. An important catalyst in this conflict, argues Walkowitz, was W. T. Stead's widely read 1885 article about child prostitution. Capitalizing on the uproar caused by the piece and the volatile political climate of the time, women spoke of sexual danger, articulating their own grievances against men, inserting themselves into the public discussion of sex to an unprecedented extent, and gaining new entree to public spaces and journalistic practices. The ultimate manifestation of class anxiety and gender antagonism came in 1888 with the tabloid tales of Jack the Ripper. In between, there were quotidien stories of sexual possibility and urban adventure, and Walkowitz examines them all, showing how women were not simply figures in the imaginary landscape of male spectators, but also central actors in the stories of metropolotin life that reverberated in courtrooms, learned journals, drawing rooms, street corners, and in the letters columns of the daily press. A model of cultural history, this ambitious book will stimulate and enlighten readers across a broad range of interests.

"The Dangerous Lover takes seriously the ubiquity of the brooding romantic hero - his dark past, his remorseful and rebellious exile from comfortable everyday living. Deborah Lutz traces the recent history of this figure, through the melancholy iconoclasm of the Romantics, the lost soul redeemed by love of the Brontes, and the tormented individualism of twentieth-century love narratives. The Dangerous Lover is the first book-length study of this pervasive literary hero; it also challenges the tendency of sophisticated philosophical readings of popular narratives and culture to focus on male-coded genres. In its conjunction of high and low literary forms, this volume explores new historical and cultural framings for female-coded popular narratives."--BOOK JACKET.

Discover New York Times bestseller Samira Ahmed’s romantic, sweeping adventure through the streets of Paris told in alternating narratives that bridge centuries, continents, and the lives of two young Muslim women fighting to write their own stories. Smash the patriarchy. Eat all the pastries. It’s August in Paris and 17-year-old Khayyam Maquet—American, French, Indian, Muslim—is at a crossroads. This holiday with her parents should be a dream trip for the budding art historian. But her maybe-ex-boyfriend is ghosting her, she might have just blown her chance at getting into her dream college, and now all she really wants is to be back home in Chicago figuring out her messy life instead of brooding in the City of Light. Two hundred years before Khayyam’s summer of discontent, Leila is struggling to survive and keep her true love hidden from the Pasha who has “gifted” her with favored status in his harem. In the present day—and with the company of Alex, a très charmant teen descendant of Alexandre Dumas—Khayyam searches for a rumored lost painting, uncovering a connection between Leila and Alexandre Dumas, Eugène Delacroix, and Lord Byron that may have been erased from history. Echoing across centuries, Leila and Khayyam’s lives intertwine, and as one woman’s long-forgotten life is uncovered, another’s is transformed.

A shocking look at how the idea of romantic love can justify and excuse the killing of women by their partners, and lead to sympathy and reduced sentences for the killers. The author explores how stories of domestic homicide are told in the news, by the police, and in the courts, drawing from 72 cases which took place over a twelve month period.

Contemporary wars are largely wars of influence and they will not necessarily be won by those with the most information or the most accurate data. They will be won by those effectively tell the meaning of the information and what difference it makes for the audience.