By Stephen Parkin
Exploring the worth of images and video as valid varieties of social enquiry, An utilized visible Sociology: Picturing damage relief constitutes a guidebook for accomplishing utilized visible sociology inside future health similar or social technology examine initiatives, supplying a whole account of the visible learn trip and featuring a proven template for accomplishing theoretically-driven, sociologically-informed research.Against the history of the starting to be approval for visible equipment, this booklet is going past utilizing pictures for illustrative and descriptive reasons, to stress the significance of sociological, epistemological and analytical thought, including tools of knowledge assortment and the presentation of pictures for utilized reasons. As such, An utilized visible Sociology: Picturing damage relief deals a template for contemplating visible info as utilized examine, delivering a whole account of the style within which visible tools can tell examine and particular interventions, including possibilities for college students and practitioners to think about utilized visible sociology in a chain of useful or self-study projects .It will consequently attraction not just to scholars and researchers fascinated about social and health-related qualitative learn, or these trying to behavior leading edge visible tasks in the social sciences, but additionally to students drawn to learn equipment, visible ethnography and damage aid methods to drug use.
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Additional resources for An Applied Visual Sociology: Picturing Harm Reduction
More specifically, the ‘ethnographicness’ of the image and data do not exist. In order to comprehend this methodological paradox, one perhaps needs reminding that the interpretation of the relevant visual data involved a western speaker discussing and critiquing culturally situated activity located in an eastern setting. Accordingly, the so-called ‘naming and shaming’ responses were situated within the speaker’s own western, philosophical and cultural tradition in which the actions were viewed ethnocentrically, logocentrically and from an antithetical cultural viewpoint to those women whose heads had been covered as part of a shaming ritual.
In this tradition, knowledge and wisdom (and their producers) are open to challenge, subject to change and are topics of never-ending debate and/or contestation. Indeed, as Lloyd notes, the requisite of argument (and being able to defend a particular view in the face of hostile challenge) within this tradition seeks to enhance ‘prestige’ (not ‘respect’) of an individual’s academic/philosophical stance within a particular ‘school’ of thought. It is due to these diametrically opposed philosophical traditions associated with western and eastern cultures, that visual data from the latter cannot necessarily be used to contextualise and interpret culturally-similar phenomena situated in the former.
Furthermore, both bodies generally advocate achieving these particular aims with a range of related and relevant intervention. However, significant and meaningful differences between the two definitions may be noted in the use of the term ‘comprehensive interventions’ by WHO. Whilst this term may be open to wider subjective interpretation, this author interprets this to include ‘treatment’ options for drug dependency. In contrast, and as noted by IHRA (2013), ‘the majority of people who use drugs do not need treatment’.