Tag Archives: Ethnographic research

Austin’s “homeless problem” may never be solved – and perhaps it shouldn’t be?

By Marta Ascherio

There are many resources in Austin allotted to ending homelessness, including a nearly two million dollar grant for the Innovation Team “to experiment with new ways to house the homeless” (http://projects.austintexas.io), and $18.2 million for a complex with 50 furnished housing units and mental health counseling and substance abuse treatment funded by The Texas Health and Human Services Commission.

The city of Austin uses a “housing first” model to combat homelessness, which prioritizes shelter and medical needs above all else. In a recent report, the city of Austin Innovation Team suggests that this approach is limited and contributes to deteriorating mental and physical health. They suggest a model that is centered around social, emotional, and mental health needs along with the rest (shelter, food, income, etc.) as part of a comprehensive, holistic approach to dealing with the “problem of homelessness”. After spending a semester doing ethnographic fieldwork with homeless service institutions and people in Austin experiencing homelessness, we suggest that rather than trying to end homelessness, perhaps the focus could be on initiatives that make homelessness less bad, less scary, and less dangerous for those experiencing it. The following points were shared at a presentation on Tuesday May 1st , 2018:

Students prepare for the presentation to Austin homeless service providers

1) Social Networks, by Jess Goldstein-Kral. The Austin Resource Center for the Homeless (ARCH), is a location where there are services and day-sleep for all people experiencing homelessness and serves as a men’s shelter at night. There is ongoing conversation about the space right outside the ARCH where many people gather. Business owners are concerned about it as an eyesore, service providers are concerned that it scares away people who need services, the city is concerned that is a hub for selling K2, prostitution, or other illegal activities.

What seems to be missing from this discourse is that this gathering place is an integral aspect of people’s social networks. It operates as an alternative or supplementary source of services and support for people experiencing homelessness. People share phones, food, clothing, sell leftovers, and receive donations that are dropped off here. Others do business, both legal and illegal, which serves both for income as well as relationship building. Couples can sleep next to each other outside the ARCH, which is prohibited in homeless shelters and nearly impossible for heterosexual couples do to the gender segregation of shelters.

2) Sex and Privacy, by Jamie O’Quinn. The people sitting outside the ARCH might be considered a nuisance or an eyesore, but they also do not really have anywhere else to go. Experiencing homelessness means that you are constantly visible. For example, if you’re sleeping outside, in a bunk room at a shelter, or on a mat at ARCH or Salvation Army on the 1st floor, you are visible to either the public, staff and volunteers, or other people experiencing homelessness.

Not having access to privacy also means that people have limited access to sex that is private and pleasurable. While the Condom Distribution Network distributes condoms to people experiencing homelessness, at the ARCH and at other locations, there exists no free, public space where it is legal for people to have sex.

For instance, Daniel, a 46 year-old Hispanic man, told me that he had sex in port-a-johns so that he can have sex in a private place. Taylor, a 30 year-old Black man, told me that he either saves up money to have sex in a motel or has sex outside with a “lookout” so that he can have privacy.

3) Invisibility, by Alex Diamond. Being constantly visible not only structures outer activities but can also result in an internalization of invisibility. One man experiencing homelessness, Tyler, speaks about his time staying by Lady Bird Lake: “You get used to a public audience, get used to having to do things in view of public. You block that out. People become a blur. It’s as if you don’t exist, it’s as if you’re invisible. Generally they don’t acknowledge your existence. You begin to feel invisible. Because of that, you’re a little more relaxed about having to do certain things like comb your hair. That becomes background. That becomes a blur. They become as invisible to you as you become to them.”

To circle back to the opening point – there are a lot of initiatives on homelessness in Austin, they put housing first, community first, or user needs first, what we hope to do here is to put the experience of people who are homeless front and center, not necessarily as users or clients but as people who seek out privacy, dignity, and safety. Tyler, among the many poignant and insightful things he said also brings the issue to its core: “they can tell you a million places they don’t want you to be, but they can’t tell you where to go”. This quote sheds light on the crux of the issue: there is nowhere for people experiencing homelessness to just be.

Professor Harel Shapira responds to a question about positionality at the Q&A

To conclude, there seems to be a mismatch between what services are provided, and what people experiencing homelessness need and value. Perhaps services could be designed with more user input, there could be explicit efforts to include people experiencing homelessness in decision making processes, and programs to serve the homeless could be more effective if there was an explicit role for people who either previously or currently experience homelessness.

Ethnographic methods research team: Marta Ascherio, Alex Diamond, Jess Goldstein-Kral, Alicia Montecinos, Jamie O’Quinn, Felipe Vargas, Abraham Younes

Professor: Harel Shapira


Marta Ascherio is a second-year doctoral student in the Department of Sociology and a graduate fellow of the Urban Ethnography Lab. Her research interests include immigration, crime, and social control.

Maro Youssef Explores Civil Society, Democracy, and Women’s Participation in Tunisia

By Maro Youssef

Maro Youssef, Strauss Center Brumley Fellow and Doctoral candidate in the Department of Sociology, is currently researching civil society, democracy, and women’s participation in Tunisia as part of the Brumley program. Over Spring Break, Maro visited the country to perform interviews with leaders of Tunisia’s women’s movement. She fills us in on her work and more for us here:

Maro: “My Brumley research project is on civil society, democracy, and women’s participation in Tunisia. My trip to Tunisia this spring helped me better understand the environment and landscape in which women’s civil society associations operate. The findings from my interviews with key leaders in the women’s movement highlighted their participation in the democratic transition; they join coalitions composed of different women’s groups and government ministries, draft legislation related to women’s issues, and serve on committees and commissions related to transitional justice. This trip also helped me clarify the issues women are currently working on including: giving women equal inheritance rights as men, eliminating violence against women, increasing women’s political participation, and combatting violent extremism.”

What led to your interest in this research?

“There is a right-wing conservative trend that is taking place on a global level where national figures use rhetoric on religion, nativism, xenophobia, or nationalism to marginalize other groups and monopolize resources. In Tunisia, Tunisians are attempting to reconcile sharp divisions among religious conservatives and nationalists that became visible in both politics and society after the 2010-2011 Jasmine Revolution. Civil society and women’s groups help ensure that the democratic transition from authoritarian rule is pluralistic, participatory, and representative of all Tunisians. Other nations struggling with their own ideological and ethnic differences could learn how to resolve some of their issues by studying the Tunisian case.”

What challenges have you run into?

“Some of the challenges I have faced include learning how to switch between academic and policy-style writing. Another issue is identifying what busy policymakers need to know and how to draw their attention to important “soft” issues such as women’s political participation that affect American interests and stability.”

Maro’s faculty mentor in the Brumley program is Professor Paul Pope, Senior Senior Fellow with the Intelligence Studies Project. In general, mentors provide research and career guidance to their Brumley Fellows in a hands-off manner so that the Fellow is the ultimate director of their own research.

Has Prof. Pope opened up new ways of thinking for you, or perhaps changed the direction of your research? If not, how has he helped you generally in your project and professional development?

“Professor Pope has been very supportive of my work. He has given me the space to create my own project and highlight the importance of women’s issues and their link to democracy and stability. In terms of my professional development, he has introduced me to several influential figures in my field. He also helps me refine and tighten my policy-writing skills.”

What do you predict doing with your research at the end of the academic year?

“My research will be integrated in my doctoral research as part of my dissertation.”

What do you have in store after receiving your PhD?

“I am interested in working in foreign policy at the government level or at a Think Tank institution. My background as an Arab-American woman who lived in the Middle East and North Africa and researched the region over many years inspired me to want to have a voice and have an influence on US foreign policy.”

We thank you Maro for your time!

See here for more information on the Strauss Center’s Brumley Fellowships.


Maro Youssef  is a fourth-year doctoral student in the Department of Sociology. She is also affiliated with the Center for Women and Gender Studies, the Power, History, and Society Network, the Rapoport Center for Human Rights and Justice, the Strauss Center for International Security and Law, and the Urban Ethnography Lab. Her research interests include democracy, women’s rights, civil society, and the Middle East and North Africa.

Three authors reflect on Invisible in Austin: Life and Labor in an American City

InvisibleIn our celebrity obsessed culture, it’s easy to forget that the lives of everyday people have interest and value.  Austin, Texas has built a reputation on the cultural capital of its live music scene and the many artists and “keeping it weird” citizens that make it a funky oasis in a very conservative state. The Invisible in Austin: Life and Labor in an American City collaborative book project (edited by Dr. Javier Auyero) looks at another side of the phenomenal growth and relentless drone of Austin’s self-promotion. From the website:

Born out of a graduate seminar at the University of Texas, twelve graduate students—inspired and sometimes disturbed by the academic work on poverty in the Americas—set forth to create something different. We initially called ourselves the “OSA group”, referencing our interest in the “other side of Austin.”

This collective enterprise was not the product of a clearly defined research project, but what we came to see as an intellectual adventure. We read extensively, brainstormed over potluck dinners and started to get to know the people that would become the inspiration for each chapter.

Invisible in Austin launches at Book People on Friday, September 4th and will be a major event, just the beginning of talks held on campus and in schools around Austin that will take the project into classrooms and onto book club reading lists (like Senator Kirk Watson’s, for example). The word is spreading fast, Publisher’s Weekly put it on the August 31 pick of the week list. It’s heartening to see how interested people are in the stories of those who are being pushed aside in the mad rush of gentrification.

I asked three of the book’s co-authors (Caitlyn Collins, Katie Jensen and Marcos Perez) how the project continues to inform their experience of Austin, collaborative authorship and continuing friendships with the people who opened their lives to this ethnography. I found the stories to be compelling and compassionate portrayals of fellow citizens who are giving us the opportunity to engage our humanity.

I asked them what stayed with them the most from the interviews and their connections with the person they wrote about:

Marcos Perez – Manuel: The Luxury of Defending Yourself

Manuel

One of the most gratifying aspects of doing ethnography is that you really get to know people. Ethnography gives you the opportunity to learn about people’s ideals, history, fears and hopes. Every individual life is a complex mix of events, contexts and dispositions, and the methodologies we used in the book allowed us to capture that. In the case of Manuel, I was amazed from the very beginning by his capacity to overcome barriers, and by his enthusiasm in helping others overcome obstacles as well. My interviews with him also reminded me that people cannot be limited to one category: only half of the time in our meetings dealt with immigration and activism. The other half we talked about countless other topics, from sports to travel plan to family to school.

Katie Jensen – Kumar: Driving in the Nighttime

"Kumar," cab driver in Austin, Texas.

What stays with me the most from my interviews with Kumar is the warmth, kindness and generosity of Kumar and his family. When I first met Kumar and asked if I could interview him as part of a project about Austin, he was affirmative –“Yes, yes, that’s good”– and yet unconcerned with what I was going to ask him about. He simply wanted someone to help him with his English; his night schedule as a taxi driver made it difficult to attend formal classes. He had little concern for what was the trade. And, as a former teacher and professor in Nepal, he is very used to answering questions! Our meetings followed a predictable pattern; first we’d discuss English while drinking Nepalese coffee, and then I asked him my questions as we ate dinner. For the first few times that we met, I kept waiting for the other shoe to drop. I waited for him to change his mind about opening up his home and his life to me, to decide it was too invasive, not worth it to share so much with a stranger. But that never happened. Instead, Kumar, Manu, Sobika, and Rabin continued to welcome me. I have eaten more meals with Kumar and his family than I can count. I have celebrated their holy days with them. Even now, long after the interviews finished, I’m still in touch with Kumar and his children. Kumar always asks me how my studies are going. They’ve even invited me to go to Nepal with them year after next. Once Kumar is eligible for U.S. citizenship, he will be able to return to his home country for the first time since he fled. That will be a very joyous day.

Caitlyn Collins – Raven: “The Difference between a Cocktail Waitress and a Stripper? Two Weeks”

Cocktail I continue to be astounded by Raven’s strength, poise, and optimistic outlook given all that she has witnessed and overcome. Her stubborn positivity really struck me. What stays with me the most is our friendship; I really value our coffee dates, happy hours, and chats over pancake breakfasts that we’ve continued since our interviews came to a close. I feel lucky to watch her life unfold as time passes, and am even happier to report that she is in a stable job and happy partnership now. She shared so much with me that made it into the book, and I hope she has a sense for how powerful that act of sharing can be for others who read her words. I really feel honored to be able to tell her story.

Has it changed the way they look at Austin?

Katie Jensen: I think more than change the way I look at Austin – which, even after four years, still does not feel like “my” town – it has expanded my understanding of the city. Hearing and reading about the eleven individuals who fill the pages of Invisible in Austin over the course of years, who are rich in details beyond those which could fit into our chapters, very much changed the level of detail with which I see the city and imagine it in my mind. I cannot hear about or drive by a W hotel without thinking of Ethan and his life trajectory. I cannot pass by a domestic cleaning service car without thinking of Xiomara and her family. I cannot think of a storage unit without remembering Clarissa. When I fret about gentrification in Austin, I remember the tour de force that’s Ella. I cannot see an office printer without wondering about Chip and his health. And in this way, these labor fields or social groups become more than vague entities in my mind but filled with the lived experiences of real people. All of which have had lives, as Kumar says, not like a straight line, but “like the way a snake moves.”

Caitlyn Collins: I don’t sense that it has changed my outlook on Austin (I walk around with my sociology brain turned on constantly — too often, really), but I get the feeling that it will really change OTHER people’s outlook, and I am really excited about that. The first responses we’ve gotten from folks here have been overwhelmingly positive and people seem to respond strongly to the stories we tell. I think this momentum will only grow as we start doing talks and panels around town in the coming months, and as it is taught in undergraduate and graduate classes hopefully nationwide.

Marcos Perez:  One of the first titles we considered for the book was “Through Their Eyes”. We eventually decided against it, but the phrase still conveys how many felt about the project’s main contribution: we are able to see the city through the eyes of eleven people. The chapters in the book (and the amazing photographs taken by Eva and Julia) hopefully will have the effect of making it impossible to see the city the same way after reading each of them. You cannot see aspects of urban life the same way, now that you know how they look from the perspective of others.

Will you consider creating another collaborative book project in the future?

Marcos Perez: Oh, yeah. I hope that projects like these continue at the Ethno Lab after the current cohort of students has graduated. And I sincerely expect that we will do a similar project from our new positions at different universities across the nation and the world.

Caity Collins: Absolutely. This project makes me believe even more in the beauty, power, and strength of collaborative ethnography. None of us on our own could have done this project – this was truly an instance of the total being greater than the sum of its parts.

Katie Jensen:  It’s my hope that as the graduate students become professors, we may be able to repeat such a project in the future cities we will call home. Nothing in my life has taught me as much as this book about writing and treating with care and respect those who share their lives with us. We spent years together reading about interviewing, about social suffering, about the “creative class;” conducting interview after interview after interview; crafting narratives from those many hours of interviews; and finally figuring out the particular themes around which those narratives would hinge. During all that time, listening to Javier and the other graduate students (and probably talking too much), I came to more deeply understand the great responsibility we have as sociologists — to write well, to do justice to those we write about, and to try as hard as possible to make the book impact others in some of the ways it has impacted us.

As I read the book, I hear each chapter in the voice of its author.  It conveys the intimacy and nuanced experience of storytelling and keeps me wondering how the people in these stories are doing .  It is a testament to the personal commitment of the authors and the individuals who are portrayed in the book. This is how we share the best of what our community has to offer and how what starts here changes the world.

 

 

Longitudinal ethnography and the changing face of ethnographic research

by Katherine Sobering

DennisRodgersAt a well-attended talk sponsored by the Urban Ethnography Lab, Dennis Rodgers, a professor of Urban Social and Political Research at the University of Glasgow discussed his paper, “From ‘broder’ to ‘don’: Methodological reflections on longitudinal gang research in Nicaragua, 1996-2014.”

Over lunch, Professor Rodgers reflected on the academic career that began with his dissertation research in Nicaragua in the 1990s. Since this initial period of research, Professor Rodgers has returned to the specific barrio of his dissertation fieldwork seven times. And he plans to continue going back.

As his dissertation evolved into a long-term research project, Professor Rodgers conceived of it as longitudinal ethnography. By this, he refers to immersive ethnographic fieldwork conducted diachronically over an extended period of time, or through appropriately timed revisits (Burawoy 2003; Firth 1959).

But what are the implications of such on-going ethnographic research? How can we make sense of ethnographic “revisits”? And what are some of the pitfalls that may result?

Certainly one of the greatest benefits of ethnographic research is to observe dynamic social processes as they occur over time. As Professor Rodgers pointed out, he has more or less witnessed a cycle of cultural transformation through the institutional evolution of a gang in Nicaragua.

Yet the specific challenges that arise from such an endeavor are many. First, the notion of “the field” as a spatially and temporally bounded location is increasingly misleading. Professor Rodgers (and many of the event’s attendees) stay in regular contact with individuals in “the field”. Social media further complicates this artificial division.

Over the course of a lively discussion informed by many different experiences conducting ethnographic research, we critically examined the idea of a “revisit.” If “the field” is no longer a bounded place, where do you go? To the original site of study? Or do you trace the network of people you once knew? Or follow a particular trend or social phenomena?

Moreover, “the field”—may it be sites, people, or networks—changes over time. But this is not unidirectional. As ethnographers, we also change. We age. We read more. We go through life changes that may provide different perspectives on the same event. And all of this affects how we do ethnography.

Professor Rodgers clearly describes such changes in his own career. Almost ten years ago, he conducted mostly participant observation in the barrio, and was even inducted into the gang he studied (Rodgers 2007).

Today, he is treated as a respected elder (a “don”). His methodological tools increasingly rely on interviews and informal conversations with long-term informants.

The form and function of ethnographic research is changing. In his paper, Professor Rodgers understands his return visits as “serendipitous time lapse(s).” Yet it seems to me that these ethnographic revisits are institutionally structured by his academic career trajectory as well as access to funding.

Structural changes in both funding and time-to-degree requirements affect the way ethnographic research is produced. For many graduate students, multiple periods of “pre-dissertation” fieldwork pave the way for a prolonged period of dissertation-worthy immersion

Examples abound in our department alone. Marcos Pérez conducted three summers of ethnographic research with piquetero groups in Argentina before returning for a year of dissertation fieldwork. Katie Jensen has studied asylum seekers in Brazil for three summers, and is now preparing for an extended period of dissertation research. And I conducted my first period of fieldwork in Argentine worker-recovered businesses as an undergraduate in 2008, having since spent a total of nine months in the field prior to my dissertation research.

Professor Rodgers did well to remind us: “Research is by its very nature imperfect and limited, and this not only in terms of ‘’the data’, but also ‘the method’, ‘the researcher’, and ‘the context’”. Indeed, grappling with the notion of longitudinal ethnography spurred many of us to think critically about how the pattern of our fieldwork shapes what data we collect, the topics we analyze and ultimately how we interpret our findings.

References:

Burawoy, M., (2003), “Revisits: An outline of a theory of reflexive ethnography”, American Sociological Review, 68(5): 645-79.

Firth, R., (1959), Social Change in Tikopia: Re-study of a Polynesian Community after a Generation, London: George Allen & Unwin.

Rodgers, D., (2007), “Joining the gang and becoming a broder: The violence of ethnography in contemporary Nicaragua”, Bulletin of Latin American Research, 27(4): 444-61.

Rodgers, D., (Forthcoming), “From ‘broder’ to ‘don’: Methodological reflections on longitudinal gang research in Nicaragua, 1996-2014.”