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The focus of this chapter is on the experience of safety by Dutch seniors in a multicultural neighbourhood and how this is shaped by their labelling of immigrant men in…
The focus of this chapter is on the experience of safety by Dutch seniors in a multicultural neighbourhood and how this is shaped by their labelling of immigrant men in public space. I describe how meaning is given to immigrants in general, and more specifically, to immigrant men who hang around in public places. This research is based on ongoing interactions with 30 senior citizens (above 60 years of age) over a period of two years and shows that regular and fleeting interethnic contact has major but opposing influences on how the presence of ethnic men in public space is perceived. Those who have prolonged interethnic contact over years tend to normalize the behaviour of ‘immigrant men hanging around’; those who do not have these contacts tend to use the populist rhetoric in media and politics to criminalize this behaviour.
In this paper on police officers who monitor coffee shops in Rotterdam, the Netherlands, I relate their work to Becker’s moral entrepreneur (1963). Becker describes two…
In this paper on police officers who monitor coffee shops in Rotterdam, the Netherlands, I relate their work to Becker’s moral entrepreneur (1963). Becker describes two categories of moral entrepreneurs: rule creators, such as the crusading reformer, and rule enforcers, for example the police. According to Becker, the rule enforcer is less naïve and more pragmatic than the rule creator. The main question of this paper is: in what respect can the work of the police officers be described as moral entrepreneurship? To answer this question I conducted in-depth interviews with six police officers on the meaning they attach to their duties of monitoring coffee shops. The research shows that police officers take a pragmatic approach, which also contains layers of morality that influence their rule enforcing. For instance, the way they define the character and intentions of the coffee shop managers is decisive in how they act towards them. Another difference is observed in relation to the two interests of the rule enforcer described by Becker. The police officers interviewed did not have to justify their existence and they did not have to gain respect by coercion. This is explained by (a) the routine character of the monitoring, which has created a predictable situation and a modus operandi known to all parties and (b) the criminalization of cannabis in recent years. The effect of this process is that the position of police officers in relation to cannabis sellers is not questioned.
In this volume we will present nine articles from the third conference of the European SSSI which was held on July 4–6 in Rotterdam in 2012. They come from a diverse range…
In this volume we will present nine articles from the third conference of the European SSSI which was held on July 4–6 in Rotterdam in 2012. They come from a diverse range of countries such as Poland, Sweden, The Netherlands, and Germany. This collection shows a wide variety of qualitative methods and themes, such as sex-work in Poland, urban public places in the Netherlands, dancing during lunch break in Sweden, self-change in Papua New Guinea, immigration in Malta and the body online. When we look at the studies in this volume, it becomes clear that European scholars have been inspired by the SI tradition in various ways, which will be discussed briefly in this introduction.
In this chapter we describe how paramedics deal with verbal and physical violence to expand on the available knowledge on this subject and relate it to their work-specific…
In this chapter we describe how paramedics deal with verbal and physical violence to expand on the available knowledge on this subject and relate it to their work-specific context. Our research consists of interviews in two large Dutch cities. We adopt a dramaturgical framework to discuss our findings. Paramedics initially ignore verbal abuse because they value the well-being of the patient above their own emotional needs. Furthermore, they utilize dramaturgical strategies – which entail emphasizing specific hallmarks of their work, such as compassion and professionalism – so that bystanders feel that the patient is in good hands. Not all of the paramedics interviewed proved capable of applying these strategies, resulting in more frequent exposure to physical violence for those paramedics. We conclude that managing emotions through impression-management, particularly one's own emotions and the emotions of bystanders, is crucial. Our recommendation is to further investigate the knowledge and skills present amongst paramedics in a larger qualitative follow-up study, and to repeat the study among other public professionals so that they may reap the benefits and (more) physical violence can be prevented in the future. Few studies exist that allow paramedics to describe their own experiences with violence on the job. In this chapter we let the paramedics do the talking.
My focus in this paper is on the meaning that rock music has for fans of Lou Reed. I use the comments following his death as my primary data. These data were posted on the…
My focus in this paper is on the meaning that rock music has for fans of Lou Reed. I use the comments following his death as my primary data. These data were posted on the New York Times website in the comments section following the report “Outsider Whose Dark, Lyrical Vision Helped Shape Rock ‘n’ Roll.” From these data I develop what I call “the marginal self” in reference to how rock music helps self-identified marginalized persons to deal with their social exclusion and alienation. Drawing on Kotarba’s (2012) analytic categories of the self, I will show how these data give insight into a wide range of existential meanings related to the music of Lou Reed. For many who wrote these comments their reading of Lou Reed has been an essential transformative part of their life in similar ways to baby boomers as outlined in Kotarba’s (2012) Baby Boomers Rock ‘n’ Roll Fans: The Music Never Ends. I first show how Kotarba’s (2012) core concepts of the musical self provide insight into how fans of Lou Reed develop a sense of self through Reed’s music. I then turn to a discussion of the marginalized self as a development of Kotarba’s (2012) categories of “authenticity work” and “becoming of the self.” Suggestions for future research are noted.
The purpose of this paper is to examine whether the emotional experiences from qualitative research can enrich organization and management studies.
The paper's approach includes a review of the literature in sociology, anthropology, psychology, and feminist studies, in which scholars have argued convincingly for the explicit need to acknowledge and utilize the emotions of researchers as they study social and organizational phenomenon. Also, past research is emotionally re‐written as reflexive examples.
The use of emotions as qualitative researchers can enrich the understanding of organizational and social life by offering new questions, concepts, and theories. At the level of methodology, this leads one to develop and reflect upon an emotional and cognitive orientation of the field.
The majority of narratives in organization studies remain sanitized, emotion‐less texts. While a discussion of researcher‐emotion can remain a back‐stage activity between colleagues over dinner, It is believed that much can be gained by a more explicit discussion.