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Susann Baez Ullberg

impact of a given hazard ( Hewitt 1983 ; Wisner et al. 2004 ; Wisner et al. 2011 ). For many families in Santa Fe, the 2003 flood was the last straw. This article is based on translocal and transtemporal ethnographic fieldwork in Santa Fe City from 2004

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Satoshi Abe

In addressing mounting environmental problems in recent years, many Iranian environmentalists have increasingly adapted discourses and implemented programs that are modeled on scientific ecology. Does this mean the verbatim transfer of Western scientific modernity in Iran? My analyses suggest otherwise. This article explores the unique ways in which a burgeoning environmental awareness unfolds in Iranian contexts by investigating how conceptions of "nature" shape the environmentalists' discourses and practices. It appears that an ecological scientific conception of nature is becoming an important frame of reference among such environmentalists. However, another conception of nature-one framed in relation to Iranian nationhood-makes a key contribution to environmentalism in Iran. Drawing on fieldwork conducted in 2009-2011 in Tehran, this study demonstrates how "Iranian nature" is delineated and practiced through the environmentalists' (re)engagements with certain objects-maps, posters, and photographs-in relation to which local ways of conceptualizing nature are elaborated.

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The Relocation of Transcendence

Using Schutz to Conceptualize the Nature Experiences of Secular People

David Thurfjell, Cecilie Rubow, Atko Remmel, and Henrik Ohlsson

Denmark, Estonia, and Sweden are, if measured by certain sociological criteria, considered to be three of the world’s most secular countries. Nature—forests, pristine beaches, and the countryside—plays a specific role in the allegedly secular discourse of the mainstream populations of these nations. Not only is it almost without exception deemed as a positive asset worthy of protection, it is also thought of as holding certain existential qualities. Based on ethnographic fieldwork and interviews, this article suggests that Alfred Schutz’s conceptualization of transcendence—further developed by Thomas Luckmann—can be used to describe the existential experiences in nature of contemporary secular people. The article results in a suggestion for an operational definition of transcendence.

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Frida Hastrup

This article analyzes local concerns with nature and natural changes in response to the tsunami of 2004 based on anthropological fieldwork in the South Indian fishing village of Tharangambadi. It explores the fishermen's effort to restore confidence in their environment after the disaster, and argues that this entails a subtle strategy of relating to climate and weather that aims at gradually transferring the rupture of the tsunami to a more manageable pattern of seasonal variation. In analytical terms, the article investigates how the fishermen work to reassert their subjectivity in the aftermath of the overwhelming disaster through operating with different perspectives on their environment. In conclusion, the article suggests that these shifting perspectives more generally reflect notions of different intensities of change and creative local modes of adaptation ensuing from a disruption like the tsunami.

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Patrick McEvoy

building alternative models of livelihood in the wake of the peak of industrial agriculture. Research Methods All three texts are ethnographic, primarily based on periods of participant observation, though the format of fieldwork varied significantly

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Meshworks and the Making of Climate Places in the European Alps

A Framework for Ethnographic Research on the Perceptions of Climate Change

Sophie Elixhauser, Stefan Böschen, and Katrin Vogel

Collins 2006 ). When starting fieldwork in a certain community, it is thus important to differentiate the research theme from the local setting as such. This means that although the starting point may be a “localizable” community, the inquiry will take us

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Jaime Moreno Tejada

requires a drift from theory to method, thus moving media researchers from the comfort of armchair theorizing to the fear and loathing of (traditional) ethnographic fieldwork. This effort is, in my understanding, very similar to what Hegel referred to as

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“We Do Not Exist”

Illness, Invisibility, and Empowerment of Communities Struck by the Fracking Boom

Kristen M. Schorpp

expense of residents sets the tone for the many resident accounts that Gullion collects during her fieldwork. These accounts not only document the physical invasion of natural gas companies into people’s neighborhoods and onto people’s properties, but also

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Hannah Swee and Zuzana Hrdličková

this special symposium by Hannah Swee who describes how local cyclone knowledge in the Australian tropics is formed as an assemblage of heterogeneous parts. Drawing on her fieldwork in Far North Queensland, she argues that this assemblage of knowledge

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Constanza Parra and Casey Walsh

fieldwork, the authors show how local social and political movements engage with the total promise of globalization through local and partial efforts to force companies to engage in socially and environmentally responsible ways. By reworking neoliberal