Suchergebnisse

ELLIS' methodologischer Roman über Autoethnographie belegt die wachsende Zahl an alternativen Formen des Schreibens in den Sozial- und Geisteswissenschaften, die sich mit der dialogischen Konzeption von Selbst, "Stimme" und menschlichem Bewusstsein befassen. Autoethnographie ist ein eigenes Genre, bei dem Autoren und Autorinnen auf ihre eigenen Erfahrungen zurückgreifen und dabei das Individuelle und Kulturelle so einbinden, das das Selbst und die Anderen in den jeweiligen sozialen Kontexten positioniert werden (REED-DANAHAY, 1997). Um solche selbstreflexiven Wissens- und Schreibmodelle nachvollziehbar zu machen, greife ich auf BAKHTINs Konzept von Autorenschaft als kreativer Verantwortlichkeit (otvetsvennost) zurück, demzufolge das Selbst nicht nur gegenüber dem sozialen Umfeld verantwortlich ist, sondern auch für die Autorenschaft jeder "Antwort", die der ursprüngliche Text erzeugt. The Ethnographic I dient hierbei als nützlicher Ausgangspunkt zum Verstehen von Autoethnographie als Genre und als alternativem Diskurs über das durch das Schreiben hervorgebrachte Selbst und die Anderen.

Since the turn of the Millennium, major changes in economic history practice such as the dominance of econometrics and the championing of "big data," as well as changes in how research is funded, have created new pressures for medieval economic historians to confront. In this article, it is suggested that one way of strengthening the field further is to more explicitly link up with hypotheses posed in other social sciences. The historical record is one "laboratory" in which hypotheses developed by sociologists, economists, and even natural scientists can be explicitly tested, especially using dual forms of geographical and chronological comparison. As one example to demonstrate this, a case is made for the stimulating effect of "disaster studies." Historians have failed to interact with ideas from disaster studies, not only because of the general drift away from the social sciences by the historical discipline, but also because of a twin conception that medieval disaster study bears no relation to the modern, and that medieval coping strategies were hindered by providence, superstition, fear, and panic. We use the medieval disasters context to demonstrate that medieval economic history can contribute to big narratives of our time, including climate change and inequality. This contribution can be in (1) investigating the root causes of vulnerability and resilience, and recovery of societies over the long term (moving disaster studies away from instant impact focus) and (2) providing the social context needed to interpret the massive amount of "big data" produced by historical climatologists, bioarchaeologists, economists, and so on.

The Open Access version of this book, available at https://www.taylorfrancis.com/books/9780429352775 has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license. No city environment reflects the meaning of urban life better than a public place. A public place, whatever its nature—a park, a mall, a train platform or a street corner—is where people pass by, meet each other and at times become a victim of crime. With this book, we submit that crime and safety in public places are not issues that can be easily dealt with within the boundaries of a single discipline. The book aims to illustrate the complexity of patterns of crime and fear in public places with examples of studies on these topics contextualized in different cities and countries around the world. This is achieved by tackling five cross-cutting themes: the nature of the city's environment as a backdrop for crime and fear; the dynamics of individuals' daily routines and their transit safety; the safety perceptions experienced by those who are most in fear in public places; the metrics of crime and fear; and, finally, examples of current practices in promoting safety. All these original chapters contribute to our quest for safer, more inclusive, resilient, equitable and sustainable cities and human settlements aligned to the Global 2030 Agenda for Sustainable Development.