A bridge between cultures: Linked ethnographic-empirical methodology for culture anchored research

Relatively little research in community psychology has explicitly focused on groups whose world views, values, and practices diverge from mainstream North American and social science culture. Furthermore, when research does include members of subcultural groups, the same research methodologies used to stydy mainstream populations tend to be employed. In the current article, it is proposed that a linked ethnographic—empirical methodology is critical for culturally anchored research of rarely studied subcultures which differ markedly form the dominant culture. The use of a linked ethnographic—empirical methodology in the study of a nontraditional religious subculture is described, and the study's primary findings summarized. Respective and combined contributions of the ethnographic and empirical (i.e., quantitative) research components in seven key areas are discussed: (a) selection of phenomenon to study; (b) generation of hypotheses; (c) culturally anchored measure development; (d) sampling; (e) analyses; (f) interpretation of findings; and (g) social action. Limitations of the linked methodology are discussed. The author thanks Julian Rappaport, Chris Murphy, Robert Serpell, three anonymous reviewers, and the editors of the special issue for their valuable feedback.     

On the Edge of Diversity: Bringing African Americans and Latinos Together in a Neighborhood Group

This article describes challenges we encountered when organizing a group of African Americans and Latinos in a community where ethnic tensions had been normative. We relate how the first author, a Caucasian with a university affiliation, entered this diverse community and employed ethnographic methods in an attempt to understand it. The ethnography provides a context for the principal challenge we encountered: ensuring that the group had ethnic balance. Focusing on the group's first meeting, we describe the uncertainty of whether our work would be helpful or harmful to the community. We conclude with reflections on the gaps between science and practice in diverse communities; the utility and limits of ethnography; the multiple ecological levels of influence on the community; dilemmas around a White male taking proactive stances while trying to empower a group consisting mostly of women of color; and the influence of values we brought to the community.     

‘Ndrangheta in Lombardy: Culture and Organizational Structure

This work aims at thoroughly studying a phenomenon that today is still not really discussed (i.e., the criminal organization called ‘Ndrangheta). We will particularly deal with the culture and organizational structure of this Mafia phenomenon and analyze its new territories of infiltration and domination (the region of Lombardy, in Northern Italy) after its migration from its original territory (the region of Calabria in Southern Italy). From the review of the existing literature on ‘Ndrangheta, we can actually point out that the contributions on the theme deal with the Mafia phenomenon, circumscribing it in its original territory, therefore mostly adopting a sociological and historical viewpoint. Up to today, nobody addressed ‘Ndrangheta outside these territorial boundaries and adopting a psychological viewpoint, which is the one this contribution starts from. In more specific terms, a text is analyzed, which is composed by the reports of the pre-trial detention order called Crimine-Infinito [Endless Crime], promoted by investigators in 2010 and so far one of the most relevant actions to fight against ‘Ndrangheta.     

Multiple Judaisms and mosaic selves: an ethnographic exploration of liberal American Jews

Debates about religion and secularism have called attention to the multiplicities of religions and secularisms that exist in modern societies. In this article, I draw on an ethnographic study of prayer, healing and identity among liberal American Jews, to demonstrate that studying Judaism as a religion obscures our understanding of multiply situated and continually evolving Jewish selves. These selves are best viewed as mosaics integrating diverse elements from Jewish religion, culture, ethnicity, history and peoplehood, as well as modern secular society. This Judaism is the product of individual agency and also embedded in communal frameworks, generated through a reflexive process of bricolage and an active engagement with multiple sources of authority, including imagined ones. It does not fit comfortably within existing analytical categories of religion and secularism, demonstrating that these categories, based on European Protestantism, are only partially appropriate to the study of modern Jewish life.     

Storifying Samsø’s Renewable Energy Transition

Through a joint community effort Denmark’s Renewable Energy Island Samsø became self-sufficient with renewable energy over a period of 10 years from 1997 to 2007. Today, the story about Samsø’s successful energy transition has become a global export and a widely known model of community building, public participation and shared ownership in renewable energy technologies and transition processes. What has allowed the Samsø narrative to travel so widely has been the effective ‘transition story’ created about the islanders’ efforts. This transition story, however, has become fixed with the years and has assumed an ideal-typical character. Meanwhile, the challenges and costs inherent in the complicated socio-material process of transition are underestimated and largely forgotten. While such transition stories are indeed inspiring, the ideal-typical narrative may stand in the way of the development of further local energy transitions, as challenging elements of the process are downplayed to strengthen the narrative power of the story. Ethnographic stories about Samsø complicate the island’s transition narrative and add nuance to the Samsø story, highlighting its discrepancies and problematizing the effects of such well-crafted transition narratives. This tendency toward the ‘storification’ of transition processes is not restricted to Samsø; it is employed as a tactics by environmental organizations operating globally.     

The prefigurative politics of place-making: Analysis of a neighbourhood-based campaign for a social centre

This article analyses the production of meaning embedded in places through prefigurative practices. Although the use of space by activist groups is widely studied in the sociology of social movements and urban geography, this article extends the body of literature on place-making by analysing the prefigurative dimension between militant practices and living spaces. Drawing on walking interviews with Montreal's activists that campaigned for a social centre in Canada, this article argues that the strategies inform place-making of local grassroots mobilisations that aimed to develop urban alternatives, and that the meaning attributed to places depends on the individual and collective experience of activists engaging in prefigurative politics. In this sense, place-making derives from the lived collective experience therein and the individual's treatment of these spaces. The results show that the repetition of the action, as well as its emotional and symbolic intensity, are factors that favour the contribution of prefigurative practices to the place-making process.     

Facing the sunrise: cultural worldview underlying intrinsic-based encoding of absolute frames of reference in aymara

The Aymara of the Andes use absolute (cardinal) frames of reference for describing the relative position of ordinary objects. However, rather than encoding them in available absolute lexemes, they do it in lexemes that are intrinsic to the body: nayra (“front”) and qhipa (“back”), denoting east and west, respectively. Why? We use different but complementary ethnographic methods to investigate the nature of this encoding: (a) linguistic expressions and speech–gesture co‐production, (b) linguistic patterns in the distinct regional Spanish‐based variety Castellano Andino (CA), (c) metaphorical extensions of CA’s spatial patterns to temporal ones, and (d) layouts of traditional houses. Findings indicate that, following fundamental principles of Aymara cosmology, people, objects, and land—as a whole—are conceived as having an implicit canonical orientation facing east, a primary landmark determined by the sunrise. The above bodily based lexicalizations are thus linguistic manifestations of a broader macro‐cultural worldview and its psycho‐cognitive reality.