Karen Lumsden – författare

Reflexivity is valuable in social research because it draws attention to the researcher as part of the world being studied and reminds us that the individuals involved in our research are subjects, not objects. By being reflexive we acknowledge that we cannot be separated from our biographies.This volume reviews key debates concerning reflexivity in theory, methods, and practice. It mounts a defence of reflexivity against new materialist and post-qualitative critiques and the pressures exerted on scholars from the neoliberal marketized university system which privileges fast academia at the expense of slow, reflective scholarship. While defending reflexivity, this book also those identifies issues which plague mainstream sociological operationalizations of a positivistic form of reflexivity. It argues for the extension of reflexivity into domains otherwise neglected in public accounts, and a shift from reflexivity as an individualized quality of the researcher (used to judge peers and navel-gaze) to a feminist, collaborative, reflexive sensibility which is mindful of the wider contexts shaping the construction of knowledge(s), experience(s), and of the role of research communities.Providing examples of reflexivity in action from academics at different stages of their careers, Reflexivity will appeal to students and researchers interested in fields such as Sociology, Qualitative Research Methods, Criminology, Ethnography, and Ethics of Research.

On the public roads boy racers are a foreboding presence, viewed with suspicion and derision by the ‘respectable’ motorist. The problem of the young (male) driver is one which has plagued authorities and governments due to youths’ acclaimed propensity to engage in deviant and dangerous driving behaviours. Boy Racer Culture sheds light on the boy racer phenomenon through ethnographic research with the notorious ‘Bouley Basher’ culture in the city of Aberdeen, Scotland, and the moral panic on the part of outside groups including the local community, police, politicians and media. This book examines the creation of masculine and feminine identities in a traditionally male-dominated subculture through car-related rituals such as ‘modding’, subcultural media and events, and the quest for celebrity status via public performances.Boy Racer Culture challenges common misconceptions surrounding the boy racer, the ‘problematic’ young (male) motorist and the car modifier. It will be essential reading for an international audience including sociologists and criminologists, particularly those with an interest in youth culture, subcultures, moral panics, car culture, anti-social behaviour, and the governance and policing of the roads.

This collection explores how autoethnography is made. Contributors from sociology, education, counselling, the visual arts, textiles, drama, music, and museum curation uncover and reflect on the processes and practices they engage in as they craft their autoethnographic artefacts. Each chapter explores a different material or media, together creating a rich and stimulating set of demonstrations, with the focus firmly on the practical accomplishment of texts/artefacts. Theoretically, this book seeks to rectify the hierarchical separation of art and craft and of intellectual and practical cultural production, by collapsing distinctions between knowing and making. In relation to connections between personal experience and wider social and cultural phenomena, contributors address a variety of topics such as social class, family relationships and intergenerational transmission, loss, longing and grief, the neoliberal university, gender, sexuality, colonialism, race/ism, national identity, digital identities, indigenous ways of knowing/making and how these are ‘storied’, curated and presented to the public, and our relationship with the natural world. Contributors also offer insights into how the ‘crafting space’ is itself one of intellectual inquiry, debate, and reflection.This is a core text for readers from both traditional and practice-based disciplines undertaking qualitative research methods/autoethnographic inquiry courses, as well as community-based practitioners and students. Readers interested in creative practice, practitioner-research and arts-based research in the social sciences and humanities will also benefit from this book.

This collection explores how autoethnography is made. Contributors from sociology, education, counselling, the visual arts, textiles, drama, music, and museum curation uncover and reflect on the processes and practices they engage in as they craft their autoethnographic artefacts. Each chapter explores a different material or media, together creating a rich and stimulating set of demonstrations, with the focus firmly on the practical accomplishment of texts/artefacts. Theoretically, this book seeks to rectify the hierarchical separation of art and craft and of intellectual and practical cultural production, by collapsing distinctions between knowing and making. In relation to connections between personal experience and wider social and cultural phenomena, contributors address a variety of topics such as social class, family relationships and intergenerational transmission, loss, longing and grief, the neoliberal university, gender, sexuality, colonialism, race/ism, national identity, digital identities, indigenous ways of knowing/making and how these are ‘storied’, curated and presented to the public, and our relationship with the natural world. Contributors also offer insights into how the ‘crafting space’ is itself one of intellectual inquiry, debate, and reflection.This is a core text for readers from both traditional and practice-based disciplines undertaking qualitative research methods/autoethnographic inquiry courses, as well as community-based practitioners and students. Readers interested in creative practice, practitioner-research and arts-based research in the social sciences and humanities will also benefit from this book.

Reflexivity is valuable in social research because it draws attention to the researcher as part of the world being studied and reminds us that the individuals involved in our research are subjects, not objects. By being reflexive we acknowledge that we cannot be separated from our biographies.This volume reviews key debates concerning reflexivity in theory, methods, and practice. It mounts a defence of reflexivity against new materialist and post-qualitative critiques and the pressures exerted on scholars from the neoliberal marketized university system which privileges fast academia at the expense of slow, reflective scholarship. While defending reflexivity, this book also those identifies issues which plague mainstream sociological operationalizations of a positivistic form of reflexivity. It argues for the extension of reflexivity into domains otherwise neglected in public accounts, and a shift from reflexivity as an individualized quality of the researcher (used to judge peers and navel-gaze) to a feminist, collaborative, reflexive sensibility which is mindful of the wider contexts shaping the construction of knowledge(s), experience(s), and of the role of research communities.Providing examples of reflexivity in action from academics at different stages of their careers, Reflexivity will appeal to students and researchers interested in fields such as Sociology, Qualitative Research Methods, Criminology, Ethnography, and Ethics of Research.

On the public roads boy racers are a foreboding presence, viewed with suspicion and derision by the ‘respectable’ motorist. The problem of the young (male) driver is one which has plagued authorities and governments due to youths’ acclaimed propensity to engage in deviant and dangerous driving behaviours. Boy Racer Culture sheds light on the boy racer phenomenon through ethnographic research with the notorious ‘Bouley Basher’ culture in the city of Aberdeen, Scotland, and the moral panic on the part of outside groups including the local community, police, politicians and media. This book examines the creation of masculine and feminine identities in a traditionally male-dominated subculture through car-related rituals such as ‘modding’, subcultural media and events, and the quest for celebrity status via public performances.Boy Racer Culture challenges common misconceptions surrounding the boy racer, the ‘problematic’ young (male) motorist and the car modifier. It will be essential reading for an international audience including sociologists and criminologists, particularly those with an interest in youth culture, subcultures, moral panics, car culture, anti-social behaviour, and the governance and policing of the roads.

It also explores experiences of, and resistance to, online abuse via examples such as victims' experiences of revenge porn, online abuse and misogyny, transphobia, disability hate crime, and the ways in which online othering is intersectional.