Suchergebnisse

In der vorliegenden Arbeit wird die Interpretation des im forstpolitikwissenschaftlichen Sprachgebrauch gängigen Begriffs "Urbane Waldbesitzer" aus Perspektive bayerischer Beratungsförster und nichtbäuerlicher Waldbesitzer beleuchtet. Die theoretische Basis liefern motivationspsychologische Modelle von Heckhausen (1989), Herzberg (1959) und Alderfer (1969). Für die Perspektivendiskussion werden die Ergebnisse der qualitativen Auswertungen einer schriftlichen Befragung unter 207 Beratungsförstern sowie narrativer Leitfadeninterviews herangezogen. Mit dem Begriff "Urbane Waldbesitzer" werden vorrangig Waldbesitzer charakterisiert, deren Motive von der Norm landwirtschaftlicher Waldbesitzer abweichen. Beim Begriff "Urbane Waldbesitzer" handelt es sich somit um ein Symbol für erlebte Veränderungen auf Grund des Strukturwandels in der Landwirtschaft. ; The study includes the interpretation of the term "Urban Forest Owners", evaluated on the basis of motivation-psychological models by Heckhausen (1989), Herzberg (1959) and Alderfer (1969). Therefore a qualitative questionnaire survey of 207 Bavarian governmental forest consultants and narrative interviews with non-agricultural forest owners are analysed. The results show that forest owners, that differ from the traditional norm expectations of the consultants are interpreted to be "Urban Forest Owners". Hence the term "Urban Forest Owners" can be interpreted to be a symbol of the effects of the structural change in agriculture.

In der vorliegenden Arbeit wird die Interpretation des im forstpolitikwissenschaftlichen Sprachgebrauch gängigen Begriffs "Urbane Waldbesitzer" aus Perspektive bayerischer Beratungsförster und nichtbäuerlicher Waldbesitzer beleuchtet. Die theoretische Basis liefern motivationspsychologische Modelle von Heckhausen (1989), Herzberg (1959) und Alderfer (1969). Für die Perspektivendiskussion werden die Ergebnisse der qualitativen Auswertungen einer schriftlichen Befragung unter 207 Beratungsförstern sowie narrativer Leitfadeninterviews herangezogen. Mit dem Begriff "Urbane Waldbesitzer" werden vorrangig Waldbesitzer charakterisiert, deren Motive von der Norm landwirtschaftlicher Waldbesitzer abweichen. Beim Begriff "Urbane Waldbesitzer" handelt es sich somit um ein Symbol für erlebte Veränderungen auf Grund des Strukturwandels in der Landwirtschaft. ; The study includes the interpretation of the term "Urban Forest Owners", evaluated on the basis of motivation-psychological models by Heckhausen (1989), Herzberg (1959) and Alderfer (1969). Therefore a qualitative questionnaire survey of 207 Bavarian governmental forest consultants and narrative interviews with non-agricultural forest owners are analysed. The results show that forest owners, that differ from the traditional norm expectations of the consultants are interpreted to be "Urban Forest Owners". Hence the term "Urban Forest Owners" can be interpreted to be a symbol of the effects of the structural change in agriculture.

AbstractIn this article, we explore the intricacies of veteran care and show how care practices come to incorporate veterans' 'self‐performances' to raise political attention and funding for future rehabilitation activities. By bringing into dialogue theories of care and theories of performance and representation, we illustrate how a seemingly classic form of care—veteran rehabilitation—takes the form of representative performance. Drawing on ethnographic fieldwork and interviews with the Danish Invictus Games team, we demonstrate how politics, research and TV documentaries are integrated into veteran care practices. Through this integration, mentally wounded veterans, while performing 'themselves' for shifting audiences with shifting agendas, come to assume the roles of both caregivers and care receivers. Crucially, we highlight that wounded veterans, while undertaking their personal rehabilitation journey, are curated into and (un)willingly positioned as representatives of others. By showing how caring for wounded veterans goes hand in hand with caring for fictive, future wounded veterans and for political, research and media agendas, this article offers new ways of thinking of and with care.

What makes recognition of veterans "authentic," and how does authentic recognition shape and establish "war veteranship" among wounded veterans? Through ethnographic fieldwork and interviews, this article explores how Danish wounded veterans experience and evaluate official recognition ceremonies. We demonstrate that recognition ceremonies alone do not establish effective recognition. Rather, for recognition to be perceived as authentic, it must be mutual, grounded in the moral originality of the recognizers, and manifested in words as well as actions. Authentic recognition, we argue, establishes a reciprocal relationship between wounded veterans and the state, which positions veterans as valuable contributors to society. Conversely, the absence of authentic recognition generates experiences of misrecognition and invisibility, leading in some cases to wounded veterans feeling "like immigrants" in their own country.