1962) The Book of Lamentations and Mario Vargas Llosas' (1981) The War of the End of the World tell epic stories of poor indigenous people fighting for their physical and spiritual lives. Both describe fictional characters, inhabiting the impoverished states of Chiapas in Mexico (Castellanos) and Bahia in Brazil (Llosas), inspired to revolt, by real people and events. As in these books, intertwined Catholic and local beliefs were important, narrative resources in actual indigenous revolts against ethnic, class and colonial hierarchies. Narratives can also legitimize conquest, and not just rebellion, as Keeton (2015) shows in his analysis of the link between Old Testament narratives and the colonization of the USA. Biblical stories move: carried and passed on by people, traversing continents and oceans. Narratives also travel in time, enduring thousands of years, continuously changing and intermingling with other stories.Narratives undergird power as well as resistance. They have inspired some of the darkest moments in human history; The Third Reich built its legitimacy on epic stories of valor and glory adapted from a mythical northern-European past. Narratives can also challenge harms; old tales of native people's resistance were crucial for the renowned Zapatista uprising of 1994.
Recent developmentsNarrative criminology is, formally speaking, only 10 years old, but it is already moving in new directions, especially around a deepening understanding of human experience and meaning making. The field is still expanding, with novel research topics, analytical perspectives and methodological options. Indeed, the last year or two has seen a rapid proliferation of narrative perspectives across various criminological areas.