Stories are essential realities from our past and present. As the primary sources of data in narrative research, interview transcripts play an essential role in giving meaning to the personal stories of research participants. The pragmatic narratives found in transcripts represent human experience as it unfolds. Analyzing the narratives found in interview transcripts thus moves beyond providing descriptions and thematic developments as found in most qualitative studies. Crafting stories from interview transcripts involves a complex set of analytic processes. Building on the first author's personal experience in working on a doctoral thesis employing narrative inquiry, this article presents a multimethod restorying framework to narrative analysis. A step-by-step progression within the framework includes choosing interview participants, transcribing interviews, familiarizing oneself with the transcripts (elements of holistic-content reading), chronologically plotting (elements of the story), use of follow-up interviews as a way to collaborate (an important procedure in narrative inquiry), and developing the story through structural analysis. It is hoped that this article will encourage other researchers embarking on narrative analysis to become creative in presenting participants’ lived experiences through meaningful, collaborative strategies. This article demonstrates the fluidity of narrative analysis and emphasizes that there is no single procedure to be followed in attempting to create stories from interview transcripts.

The Windrush Generation (WG) and their descendants continue to experience adversity in the UK, including racism and the Windrush Scandal, with such adversities absent from psychological research literature. Intergenerational trauma is a psychological concept explaining that adverse experiences can be transmitted from one generation to impact subsequent generations. There has been limited consideration of the ongoing impact of adverse experiences that span multiple generations, such as experiences of racism within Western Europe. This paper utilised a narrative research design to study the narratives of members of the WG and those of their descendants in the UK. Eight expert by experience co-researchers were involved in developing the project from design through to dissemination. Eight participants, including four members of the WG and four descendants, completed semi-structured interviews in which they told stories in the context of Windrush. These stories were analysed utilising a narrative analysis framework, looking at content, structure and performance. Collective trauma and racism were apparent in the stories told, yet tended not to be spoken about by the WG to subsequent generations. Instead, emphasis was given to communicating strength and resistance. Implications for policy, healthcare and supporting communities to heal through narrative and liberation practices are discussed.

Even though there were several cases and incidents reported, school bullying was a topic that remained unspoken in the Maldives. There have been several cultural interpretations of the definitions of bullying in the Maldives. In the Maldivian context, the word hanga kurun is defined as an intentional, repeated, continuous assertion of misguided power and authority from an individual or group of individuals targeted towards another individual. The most common types of bullying in the Maldives include physical bullying (jismaanee hangaa kurun), verbal bullying (a’ganbahun hangaa kurun), social bullying (ijuthimaaee hangaa kurun), and cyberbullying (meesmedia hangaa kurun). The anti-bullying policy mandates addressing the issues that bullies and victims face and conducting bullying prevention awareness sessions for both teachers and students. The chapter highlights the importance of developing prevention programmes to address bullying and to have proper monitoring and evaluation of the programmes in the Maldives to gauge their effectiveness.

The level of religiosity among youths can have a profound impact on their mental well-being. The purpose of this study was to determine if there is a significant correlation between religiosity and mental well-being. A total sample of 203 participants, including 127 females and 76 males, completed an online questionnaire that administered the OK-Religious Attitude Scale (Islam) and Warwick Edinburgh Mental Well-Being Scale. The study’s results reveal that the overall level of religiosity among Maldivian youth population is high, while their level of mental well-being is moderate. A small positive correlation coefficient was observed; however, it did not attain statistical significance. The results suggest that religiosity by itself is unlikely to have a substantial influence on mental well-being among Maldivian youth. The study provides recommendations for future research, as there is limited research on this topic in the Maldives.

HRMARS is well established journal publisher based in Pakistan. It is publishing prominent journals in social sciences since 2011.