Robert Prus – författare

Adopting a symbolic interactionist perspective and building extensively on the ethnographic research tradition, this book analyzes the mystique that often accompanies deviance by examining deviance as an ongoing feature of community life. Because deviance is approached in nonprescriptive ways, as a product of community interchange, the emphasis here is on the ways in which deviance is defined, engaged, and regulated. It is examined as the product of human association, as something that is generated by people as they interact with one another, assume viewpoints and initiatives, and try to influence and resist one another within the context of community life. Prus and Grills do not attempt to address various deviant behaviors; instead, they provide readers with a glimpse into how deviance is formulated, practiced, viewed, and treated.Who defines deviance? Why? What are the effects of deviance on others? How do subcultures form? These and other questions are answered in this unique approach to the study of deviance. Providing a conceptually coherent framework for approaching the study of deviance as an ongoing feature of the human community, the authors pay special attention to the many theaters of operation in which people come together and engage one another with respect to morality and deviance. Recognizing that audience definitions of deviance are pivotal to community notions of reality and actual interaction, consideration is given to the interrelated processes of defining deviance, identifying deviants, regulating deviance informally and formally, and experiencing treatment and disinvolvement. This thoughtful consideration serves to shed new light on the mystique that has been created around ideas about deviance.

Adopting a symbolic interactionist perspective and building extensively on the ethnographic research tradition, this book analyzes the mystique that often accompanies deviance by examining deviance as an ongoing feature of community life. Because deviance is approached in nonprescriptive ways, as a product of community interchange, the emphasis here is on the ways in which deviance is defined, engaged, and regulated. It is examined as the product of human association, as something that is generated by people as they interact with one another, assume viewpoints and initiatives, and try to influence and resist one another within the context of community life. Prus and Grills do not attempt to address various deviant behaviors; instead, they provide readers with a glimpse into how deviance is formulated, practiced, viewed, and treated.Who defines deviance? Why? What are the effects of deviance on others? How do subcultures form? These and other questions are answered in this unique approach to the study of deviance. Providing a conceptually coherent framework for approaching the study of deviance as an ongoing feature of the human community, the authors pay special attention to the many theaters of operation in which people come together and engage one another with respect to morality and deviance. Recognizing that audience definitions of deviance are pivotal to community notions of reality and actual interaction, consideration is given to the interrelated processes of defining deviance, identifying deviants, regulating deviance informally and formally, and experiencing treatment and disinvolvement. This thoughtful consideration serves to shed new light on the mystique that has been created around ideas about deviance.

Examines a series of theoretical and methodological issues faced by social scientists in interpretive and ethnographic studies of human group life.At the heart of the sociological enterprise is the idea that human behavior is the product of community life; that people's behaviors cannot be reduced to individual properties. A major task facing sociologists ( and social scientists more generally), revolves around the study of the accomplishment of intersubjectivity; that is, indicating how people become social entities and how they attend to one another and the products of human endeavor on a day-to-day basis.Taking issue with both positivist and postmodernist orientations to the social sciences, the approach taken here insists that the theory and methods of the social sciences respect "the actualities of human group life." The objective is to establish a greater (epistemological) coherence between the theory, methods, and research which typifies the social sciences, and the actual, ongoing practices and experiences of those who constitute the human community. This necessitates a radical reorientation of our images of science generally, but most particularly of the "scientific method" as this pertains to the study of the human condition.Focusing on the "doing" of everyday life, this volume examines a series of theoretical and methodological issues entailed in an interpretive/ethnographic study of human group life. The ideas developed here deal with the historical roots, assumptions, variants, concepts and literature characterizing an interpretive/ethnographic approach to the study of human behavior and examine many of the major issues and obstacles facing those embarking on the study of human lived experience.

Examines the theory and methods by which social scientists study the human lived experienced.The author builds on the broader interpretive/constructionist ethnographic and pragmatist traditions, particularly those developed within symbolic interaction to provide an agenda to refocus, revitalize, and synthesize the social or human sciences. Robert Prus offers a set of primary assumptions that centrally respect the unique (and uniquely enabling) features of the human condition, as well as considers a reformulation of the cultural problematic. By viewing human group life as a subcultural mosaic that is more or less continuously "in the making," a systematic research agenda for attending to the entire realm of human involvement is developed; one that opens every single arena of human endeavor to ethnographic inquiry.

Locating power within the symbolic interactionist framework, this book permeates much of the mystique shrouding "power" and examines the ways in which notions of power, control, influence and the like are brought into human existence.Despite the considerable attention given to 'power' by foundational sources such as Machiavelli, Hobbs, Weber, Durkheim, and Marx, and those social theorists who have built on their works, surprisingly little attention has been given to the study of power as an enacted feature of community life. Locating power more directly within a symbolic interactionist framework, Beyond the Power Mystique not only enables scholars to permeate much of the mystique shrouding power but, explicitly viewing power as intersubjective accomplishment, the material presented here fosters a research agenda that is highly attentive to the collectively articulated aspects of power relations.Consideration is given to the ways in which power is brought into existence, implemented, experienced, sustained, objectified, resisted, dissipated, and reconstituted in actual practice. Addressing the full range of associations occurring in all human arenas, from small group settings to large scale theaters of operations, this volume provides a conceptually viable means of synthesizing so-called "macro" and "micro" realms of power. Prus considers people's definitions of, and routings into, situations of power, as well as the dilemmas they face, the strategies they assume, and the limitations they encounter as they enter into interchanges with others on both more individualized and collectively coordinated bases and in both long-term and more situated instances.

This book examines management and management-related activities as a feature of everyday life. Any person or group that attempts to influence or shape the behaviors or experiences of others may be understood as engaging in management activities. The study of management involves the study of achieving understanding, providing direction and coordinating activities with others across an endless array of humanly engaged terrains. Management Motifs provides a research agenda for an interactionist approach to the study of management activities. Moving well beyond more organizationally-based understandings of managers and management, it examines the pragmatic accomplishment of management activities and the generic social processes that accompany them. This work addresses diverse issues related to management such as: holding and doing office, pursuing cooperation, developing policy, envisioning and advocating for missions, establishing teams and generating team identities, sustainingteam endeavors and managing self. By attending to management-related concerns as a generic feature of human group life, the authors develop and articulate a research framework for the study of managing and management.

This book examines management and management-related activities as a feature of everyday life. Any person or group that attempts to influence or shape the behaviors or experiences of others may be understood as engaging in management activities. The study of management involves the study of achieving understanding, providing direction and coordinating activities with others across an endless array of humanly engaged terrains. Management Motifs provides a research agenda for an interactionist approach to the study of management activities. Moving well beyond more organizationally-based understandings of managers and management, it examines the pragmatic accomplishment of management activities and the generic social processes that accompany them. This work addresses diverse issues related to management such as: holding and doing office, pursuing cooperation, developing policy, envisioning and advocating for missions, establishing teams and generating team identities, sustainingteam endeavors and managing self. By attending to management-related concerns as a generic feature of human group life, the authors develop and articulate a research framework for the study of managing and management.

Ethnografie hat weiterhin den Geruch von Abenteuer. Der vorliegende Band bietet eine Heranführung an die ethnografische Haltung und Praxis, mit der das immersive Abenteuer der Feldarbeit und das akademische Abenteuer der Schreibarbeit zusammen bestritten werden können.Als von Interaktionisten verfasste Einführung bietet er Einsteigern eine klassische, zurück zu den Chicagoer Wurzeln führende Praxis an, in der Intersubjektivität, Offenheit, Unwägbarkeit, Aufs-Feld-Einlassen und kreative Neuschöpfung aus dem Feld heraus betont werden. Dabei ist er theoretisch fundiert und feldpraktisch ausführlich gehalten: Mit reichhaltigen Beispielen zeigt er auf, wie die Sammlung von Material, die begleitende Analyse und das schlussendliche Verfassen eines analytisch gebundenen Feldberichts organisiert werden können. Zugleich aber steht er in der interaktionistischen Tradition, die "Realität des Feldes" als primäre Realität zu sehen, die nicht durch extern angelegte Theorie oder Methode planiert werden darf. Damit ist es eine Einleitung in eine kreative, pluralistische und bescheidene ethnografische Haltung.

Ethnografie hat weiterhin den Geruch von Abenteuer. Der vorliegende Band bietet eine Heranführung an die ethnografische Haltung und Praxis, mit der das immersive Abenteuer der Feldarbeit und das akademische Abenteuer der Schreibarbeit zusammen bestritten werden können.Als von Interaktionisten verfasste Einführung bietet er Einsteigern eine klassische, zurück zu den Chicagoer Wurzeln führende Praxis an, in der Intersubjektivität, Offenheit, Unwägbarkeit, Aufs-Feld-Einlassen und kreative Neuschöpfung aus dem Feld heraus betont werden. Dabei ist er theoretisch fundiert und feldpraktisch ausführlich gehalten: Mit reichhaltigen Beispielen zeigt er auf, wie die Sammlung von Material, die begleitende Analyse und das schlussendliche Verfassen eines analytisch gebundenen Feldberichts organisiert werden können. Zugleich aber steht er in der interaktionistischen Tradition, die "Realität des Feldes" als primäre Realität zu sehen, die nicht durch extern angelegte Theorie oder Methode planiert werden darf. Damit ist es eine Einleitung in eine kreative, pluralistische und bescheidene ethnografische Haltung.