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Ryo Morimoto | Anthropology@Princeton
Through his ethnographic research, Morimoto aims to create a space for and language to think about nuclear things and other contaminants as part and parcel of what it means to live in the late industrial and post-fallout era, rather than as alien species that must and should be held at a distance from humans. Morimoto is currently working on a book project, tentatively titled The Nuclear Ghost: Atomic Livelihood in Fukushima’s Gray Zone. This book integrates environmental anthropology, recent Japanese history, and science and technology studies to understand the uses and applications of technologies in social processes whereby certain sensory-cognitive experiences are (im)materialized. Morimoto uses the term “nuclear ghost” to analyze the struggles of representing and experiencing low-dose radiation exposure in coastal Fukushima, where individual, social, political and scientific determinations of the threshold of exposure are often inconsistent. Against the government’s reliance on technoscientific measurements to regiment what it means to be exposed, his ethnography explores local experiences of radiation exposure, as well as situated ways of knowing and living with nuclear things in people’s shifting relationships with contaminated others such as wildlife, plants, and foodstuffs.
3 days ago by tonyyet
Together: The Rituals Pleasures and Politics of Cooperation with Richard Sennett - YouTube
"New York University sociologist and historian Richard Sennett addresses the phenomenon of why people tend to avoid engaging with others who are different, leading to a modern politics of the tribe rather than the city. In this thought-provoking talk, Sennett offers ideas on what might be done to encourage people to live with others who are racially, ethnically, religiously or economically unlike themselves. [3/2012] [Public Affairs] [Show ID: 23304]"
tichardsennett  togetherness  community  2012  empathy  sympathy  design  ethnography  sociology  diversity  difference  curiosity  segregation  self-segregation  openness  openminded  jeromebruner  cognition  xenophobia  xenophilia  tribes  politics 
11 days ago by robertogreco
Opinion | To Restore Civil Society, Start With the Library - The New York Times
"Is the public library obsolete?

A lot of powerful forces in society seem to think so. In recent years, declines in the circulation of bound books in some parts of the country have led prominent critics to argue that libraries are no longer serving their historical function. Countless elected officials insist that in the 21st century — when so many books are digitized, so much public culture exists online and so often people interact virtually — libraries no longer need the support they once commanded.

Libraries are already starved for resources. In some cities, even affluent ones like Atlanta, entire branches are being shut down. In San Jose, Calif., just down the road from Facebook, Google and Apple, the public library budget is so tight that users with overdue fees above $20 aren’t allowed to borrow books or use computers.

But the problem that libraries face today isn’t irrelevance. Indeed, in New York and many other cities, library circulation, program attendance and average hours spent visiting are up. The real problem that libraries face is that so many people are using them, and for such a wide variety of purposes, that library systems and their employees are overwhelmed. According to a 2016 survey conducted by the Pew Research Center, about half of all Americans ages 16 and over used a public library in the past year, and two-thirds say that closing their local branch would have a “major impact on their community.”

Libraries are being disparaged and neglected at precisely the moment when they are most valued and necessary. Why the disconnect? In part it’s because the founding principle of the public library — that all people deserve free, open access to our shared culture and heritage — is out of sync with the market logic that dominates our world. But it’s also because so few influential people understand the expansive role that libraries play in modern communities.

Libraries are an example of what I call “social infrastructure”: the physical spaces and organizations that shape the way people interact. Libraries don’t just provide free access to books and other cultural materials, they also offer things like companionship for older adults, de facto child care for busy parents, language instruction for immigrants and welcoming public spaces for the poor, the homeless and young people.

I recently spent a year doing ethnographic research in libraries in New York City. Again and again, I was reminded how essential libraries are, not only for a neighborhood’s vitality but also for helping to address all manner of personal problems.

For older people, especially widows, widowers and those who live alone, libraries are places for culture and company, through book clubs, movie nights, sewing circles and classes in art, current events and computing. For many, the library is the main place they interact with people from other generations.

For children and teenagers, libraries help instill an ethic of responsibility, to themselves and to their neighbors, by teaching them what it means to borrow and take care of something public, and to return it so others can have it too. For new parents, grandparents and caretakers who feel overwhelmed when watching an infant or a toddler by themselves, libraries are a godsend.

In many neighborhoods, particularly those where young people aren’t hyper-scheduled in formal after-school programs, libraries are highly popular among adolescents and teenagers who want to spend time with other people their age. One reason is that they’re open, accessible and free. Another is that the library staff members welcome them; in many branches, they even assign areas for teenagers to be with one another.

To appreciate why this matters, compare the social space of the library with the social space of commercial establishments like Starbucks or McDonald’s. These are valuable parts of the social infrastructure, but not everyone can afford to frequent them, and not all paying customers are welcome to stay for long.

Older and poor people will often avoid Starbucks altogether, because the fare is too expensive and they feel that they don’t belong. The elderly library patrons I got to know in New York told me that they feel even less welcome in the trendy new coffee shops, bars and restaurants that are so common in the city’s gentrifying neighborhoods. Poor and homeless library patrons don’t even consider entering these places. They know from experience that simply standing outside a high-end eatery can prompt managers to call the police. But you rarely see a police officer in a library.

This is not to say that libraries are always peaceful and serene. During the time I spent doing research, I witnessed a handful of heated disputes, physical altercations and other uncomfortable situations, sometimes involving people who appeared to be mentally ill or under the influence of drugs. But such problems are inevitable in a public institution that’s dedicated to open access, especially when drug clinics, homeless shelters and food banks routinely turn away — and often refer to the library! — those who most need help. What’s remarkable is how rarely these disruptions happen, how civilly they are managed and how quickly a library regains its rhythm afterward.

The openness and diversity that flourish in neighborhood libraries were once a hallmark of urban culture. But that has changed. Though American cities are growing more ethnically, racially and culturally diverse, they too often remain divided and unequal, with some neighborhoods cutting themselves off from difference — sometimes intentionally, sometimes just by dint of rising costs — particularly when it comes to race and social class.

Libraries are the kinds of places where people with different backgrounds, passions and interests can take part in a living democratic culture. They are the kinds of places where the public, private and philanthropic sectors can work together to reach for something higher than the bottom line.

This summer, Forbes magazine published an article arguing that libraries no longer served a purpose and did not deserve public support. The author, an economist, suggested that Amazon replace libraries with its own retail outlets, and claimed that most Americans would prefer a free-market option. The public response — from librarians especially, but also public officials and ordinary citizens — was so overwhelmingly negative that Forbes deleted the article from its website.

We should take heed. Today, as cities and suburbs continue to reinvent themselves, and as cynics claim that government has nothing good to contribute to that process, it’s important that institutions like libraries get the recognition they deserve. It’s worth noting that “liber,” the Latin root of the word “library,” means both “book” and “free.” Libraries stand for and exemplify something that needs defending: the public institutions that — even in an age of atomization, polarization and inequality — serve as the bedrock of civil society.

If we have any chance of rebuilding a better society, social infrastructure like the library is precisely what we need."

[See also: "Your Public Library Is Where It’s At"

"I’ve seen for myself real life examples of virtually all of these use cases. It really opened my eyes to how vital a civic institution the libraries in my community are. But I take mild exception to the emphasis that Klinenberg places on a library’s ability to “address all manner of personal problems.” That phrasing gives the impression that a library is a place you go principally to solve some kind of challenge.

While that’s often true, it’s also true that a library is a building that’s uniquely open to any purpose you bring to it. Your business there could be educational, professional, personal or even undecided, and you don’t need to declare it to anyone—you can literally loiter in your local public library with no fear of consequences.

Even more radically, your time at the library comes with absolutely no expectation that you buy anything. Or even that you transact at all. And there’s certainly no implication that your data or your rights are being surrendered in return for the services you partake in.

This rare openness and neutrality imbues libraries with a distinct sense of community, of us, of everyone having come together to fund and build and participate in this collective sharing of knowledge and space. All of that seems exceedingly rare in this increasingly commercial, exposed world of ours. In a way it’s quite amazing that the concept continues to persist at all.

And when we look at it this way, as a startlingly, almost defiantly civilized institution, it seems even more urgent that we make sure it not only continues to survive, but that it should also thrive, too. If not for us, then for future generations who will no doubt one day wonder why we gave up so much of our personal rights and communal pleasures in exchange for digital likes and upturned thumbs. For years I took the existence of libraries for granted and operated under the assumption that they were there for others. Now I realize that they’re there for everybody."
ericklinenberg  libraries  culture  publiclibraries  2018  community  education  self-directed  self-directedlearning  books  publicspaces  ethnography  nyc  neighborhoods  thirdspaces  openness  diversity  us  democracy  inequality  cities  atomization  polarization  khoivinh 
14 days ago by robertogreco
entanglements | experiments in multimodal ethnography
entanglements: experiments in multimodal ethnography (ISSN 2516-5860) is a peer-feedback, open-access journal set up in March 2018. It is an experimental journal focused on the multimodal ethnographic theory and practice and is published twice a year. entanglements is published online only.
ethnography  anthropology  methodology  multimodal_scholarship 
16 days ago by shannon_mattern
Chatman Revisited: Re-examining and Resituating Social Theories of Identity, Access, and Marginalization in LIS | Journal of Critical Library and Information Studies
Elfreda Chatman’s work was among the first in information science to thoroughly and explicitly address information access and marginalization as social processes. In defining her theories of Information Poverty, Life in the Round, and Normative Behavior, Chatman introduced a number of important concepts to the discussion around information poverty and access, including social norms, small worlds, and defensive information behaviors. While Chatman’s work began to describe the form and implications of power and social influence for information seeking and access, it was limited by many of the same commitments to colorblindness and the assumption of neutrality as other contemporaneous works of the time. Often sidestepping examination of race, sexuality, and gender identity, it more commonly cited other factors, such stigma, income, and specific social norms and values as contributing to information access and poverty. This perspective made sense in light of the epistemic LIS culture that emphasized colorblindness and individuality and demonstrated a tenuous relationship with race, or “demographic” categories and concerns.

Continued theoretical development in critical race, gender, and disability studies have contributed to a recent resurgence in theory and research related to structures of marginalization in librarianship, information science, computing, and technology. We believe that it is time for collective re-examination and continued development of Chatman’s theories, and that this new work should wrestle openly with issues related to identity, marginalization, and access.
information  access  libraries  ethnography  race  gender 
18 days ago by shannon_mattern
An Anthropologist Investigates How We Think About How We Think | The New Yorker
She regarded the personality quiz as a semi-relevant diversion while she immersed herself in a long-term field-work project concerning experimental psychology. She’d been drawn to the subject by the work of cognitive neuropsychologists, who put human subjects through controlled experiments in laboratory settings, testing how their brains process cognitive tasks. These labs frequently generate headline-grabbing research about supposedly universal psychological traits—that people who are more analytical are less likely to believe in God, for instance, or that we tend to see impulsive people as more honest. Martin wanted to understand how this research is done and whether the scope of experiments was changing with the advent of cheap and bountiful behavioral data, which we all shed, often unknowingly, in every one of our interactions online.

Getting research access to actual labs proved difficult, so, for a couple of years, she got her feet wet as a test subject, participating in more than fifty experiments....

Eventually, one of the psychologists Martin met took an interest in her project and made helpful introductions. She was soon embedded in three labs: one in the Bay Area, one in Baltimore, and one in New York. She sat in on meetings, assisted with experiments, and developed relationships with principal investigators and graduate students. This is the slow-burn process that Martin’s fellow anthropologist of science Paul Rabinow calls “observing observers observing.” She wasn’t there to muckrake but to grasp what happens when the object of laboratory study is not a molecule or a rat but a human being....

Anthropologists love to examine the sorts of tools that are taken for granted by those in the trade but are regarded as exotic by non-specialists. In a locked room at the lab was an expensive new eye-tracking technology, which measures gaze direction and changes in pupil size as subjects respond to prompts on a screen....

Martin’s freedom as an outsider to ask “naïve” and probing questions encouraged the psychologists to open up, gradually, about orthodoxies or inconsistencies in their work. One researcher said he was troubled that experiments were always designed around brief exposure to stimuli. “What would happen,” he mused to Martin, “if we lengthened the time the stimulus was exposed?” A junior researcher expressed frustration that there’s virtually nothing in the published literature about what happens after an experiment is completed, when volunteers, who may have been assigned a task that was designed to make them feel stupid or upset, are debriefed....

While she’s in field-work mode, Martin is always alert to what she calls these “ethnographic moments.” Even the smallest action or fragment of speech, she believes, can be a useful clue to the mostly invisible wider cultural assumptions that shape how research is done in any specialized field...

Doing ethnographic field work in one’s own culture—and in non-traditional sites like laboratories—is an accepted practice today, but it wasn’t when Martin was introduced to anthropology, as an undergraduate at the University of Michigan, in the sixties....

It was only years later, when she was pregnant with her second daughter and teaching in a new anthropology department at Johns Hopkins, that she began to think about doing field work in America. Every few months, she and a fledgling group—Susan Harding, who was studying Jerry Falwell’s megachurch in Lynchburg, Virginia; Harriet Whitehead, who was doing research on Scientology; Lorna Rhodes, who was writing about the psychiatric clinic in which she worked—met at Martin’s Baltimore row house, “trying to figure out how in the world you do anthropological field work in your own culture.”...

Martin found that when people switch psychotropic medications, which she herself takes, they often feel as if they have to reshape their identities around the new drug—one informant told her that she disliked switching because of the work of “integrating something new into your old identity,” which took away from the “magic of the first drug” you took. She spent time with marketers, listening to how they described the “personality” design of particular psychotropic medications. The C.E.O. of one ad agency told her that, after Bill Clinton became President, two companies, with two different drugs, decided that they wanted their drug to be like Hillary Clinton: strong, tough, knows what she wants, but with “that feminine sort of feeling to it.” Martin also observed how marketers made appeals to psychiatrists’ artistic sides: a Lithium-P campaign featured a portrait of Beethoven and an offer for doctors of a free CD of the Ninth Symphony, taking for granted “cultural associations between manic depression and creative energy.”...

As a graduate student at one of the labs said, “I didn’t see her as doing work on me, but rather learning about the process of experimentation with me.” This doesn’t mean, however, that Martin is shy about celebrating the contributions social anthropologists can make to understanding the complexities of culture.
ethnography  survey  methodology  anthropology  personality 
21 days ago by shannon_mattern
The Ethnography Studio
The Ethnography Studio brings together ethnographers from a broad array of disciplines and approaches–from arts to engineering, anthropology to education, computer science to sociology–who are experimenting with ways of understanding complex social phenomena, of small and large scales, while embracing the uncertainty and ambiguities that ethnographic research affords for creative thinking. Acknowledging the usefulness and limits of research design and well established data collection techniques, the Studio takes advantage of a broad array of methodologies and theoretical approaches and values diversity and contradiction rather than cohesiveness and convergence. Members of the studio work through their project ideas, research design, and writing in a space where peer support and learning is imagined as asking each other hard questions from a collaborative and collegial standpoint.
ethnography  sensation  methodology 
22 days ago by shannon_mattern
Making the Ordinary Visible: Interview with Yasar Adanali : Making Futures
"Yaşar Adanalı defines his work over the past decade as being that of a “part time academic researcher and part time activist”. He is one of the founders of the Center for Spatial Justice in Istanbul, an urban institute that focuses on issues of spatial justice in Istanbul and beyond. In this interview, he reflects upon “continuance” as a tool of engagement, the power of attending to the ordinary within the production of space, and the different types of public that this works seeks to address.

What led to the founding of the Center for Spatial for Justice and how does its work relate to the worlds of academia, activism and urbanism?

I’m interested in questions regarding spatial production in general and more specifically justice – the injustices that derive from spatial processes or the spatial aspect of social injustices. The Center for Spatial Justice takes the acronym MAD in Turkish – a MAD organisation against mad projects, that’s our founding moto. We bring together people from different disciplines such as architects, urban planners, artists, journalists, filmmakers, lawyers and geographers to produce work in relation to what’s going here: grassroots struggles in the city and in the countryside. The Center for Spatial Justice believes in the interconnectedness of urban and rural processes.

As educator and an activist, you work both within and outside an institutional setting. Have you been able to take the latter experience back into the academy and if so, what in particular? How do these two roles inform each other?

Since 2014 I have been teaching a masters design studio at TU Darmstadt. It’s a participatory planning course that both follows and supports a cooperative housing project in Düzce, Turkey, produced for and by the tenants who were badly affected by the 1999 earthquake. Over the course of the past five years, the master students have been developing a 4000 sq m housing project from scratch. The students from Darmstadt come to Istanbul as interns, working partly on the project. The result is a long-lasting relationship with the neighbourhoods in question and with the organisations we have been working with.

Apart from that, through MAD and Beyond Istanbul we develop summer and winter schools – non-academic experiences that similarly bridge the gap between the alternative universe and the mainstream universe. When you start to put critical questions into the minds of the students, these linger and they then take them back to the university, so their friends and professors also become exposed to that. We prefer to develop this approach outside of the university so that we are freed from bureaucracy and rigid structures but we keep it open to enrolled students and professors.

What are some particular strategies and methodologies that you adopt to engender this approach to urban practice? How do you involve local residents, for example?

That building of long-term relationships with communities is why we do a lot of walking. Our research questions are informed by the community and the site we arrive at – we do not predetermine hypotheses in advance. We remain in direct contact with different groups in the city and walk through these territories – with the neighbourhood association – not just once but every week. We listen to a lot of stories and record them. Oral histories are an important part of the ethnographic enquiry.

We also use mapping, a tool commonly used to exert power but that nature can be reversed. Through mapping we reclaim territories that have perhaps been “erased” – that is, transformed by injustice. We also map informal areas and then give those maps to the communities there because the way they appear on official plans often doesn’t reflect how things look on the ground. What looks like a carpark in the plan might be someone’s house; what’s represented as a commercial development might currently be a neighbourhood park or some other form of already existing social infrastructure.

In addition, we try to embed journalistic means within our academic interests, which is why we work with documentary journalists and photographers on each of our projects. We broadcast spatial justice news videos, in depth films that offer 8-10 minutes of reporting on a particular issue, giving it context and also pointing towards possible solutions. Solution journalism, which doesn’t just focus on crisis, is very important in the work we do.

As part of its work making spatial injustices visible, MAD publishes a wide range of materials. Which are the publics you try to communicate with through this?

Research has to be coupled with a conscious effort to communicate because you want to make change. We don’t want to make research for the sake of research or produce publications for the sake of publishing. We want to create those publics you allude to – and to influence them. We are addressing people involved in the discipline in its broadest sense: planners, architects, sociologists, activists, but perhaps most especially students who are interested in spatial issues, urban questions and environmental concerns. They are our main target. We want them to understand that their discipline has much more potential than what they are learning at university. I’m not saying the entire education system is wrong but there is much larger perspective beyond it and great potential for collaboration with other disciplines and engagement with different publics as well.

Another important public is the one directly involved with our work, i.e. the community that is being threatened by renewal projects. These groups are not only our public but also our patrons – we are obliged to be at their service and offer technical support, whether that’s recording a meeting with the mayor or analysing a plan together. Then there is the larger audience of broader society, who we hope to encourage to think of and engage with these issues of inequality and spatial justice.

I found an interesting quote on your webpage that says that the founding of MAD “is an invitation to understand the ordinary in an extraordinary global city context”. Can you talk a little about the urban context of Istanbul, Turkey and why the focus on the ordinary?

Everything about Istanbul is extraordinary: transformation, speed, scale. We are interested in making the ordinary visible because when we focus so much on the mega-projects, on the idea of the global city, then the rest of the city is made invisible. We look beyond the city centre – the façade – and beyond the mainstream, dominant discourse. This “ordinary” is the neighbourhood, nature and that which lies beyond the spectacle – other Turkish cities, for example. This approach can entail initiatives that range from historical urban gardening practices, working with informal neighbourhoods subject to eviction and relocation processes, or rural communities on the very eastern border currently threatened by new mine projects.

More specifically, today we live in an extraordinary state. The public arena is in a deep crisis and the democratic institutions and their processes do not really deserve our direct involvement right now. Having said that, there are different pockets within these systems, municipal authorities that operate differently, for example, and when we find these we work with them, but we remain realistic with regards to our limits. The “now” in Turkey has been lost in the sense that its relevance is not linked to the future beyond or to the next generation. That is a deep loss. But if you have the vision and the production means, if you set up a strong system, build the capacity first of yourself and then of the groups your work with, then when the right moment comes, all of these elements will flourish."
urban  urbanism  urbanplanning  cities  maps  mapping  neighborhoods  unschooling  deschooling  education  independence  lcproject  openstudioproject  justice  visibility  istanbul  turkey  ethnography  inquiry  erasure  injustice  infrastructure  socialinfrastructure  2018  rosariotalevi  speed  scale  transformation  walking  community  yasaradanali  space  placemaking  interconnectedness  interconnected  geography  interdisciplinary  crossdisciplinary  socialjustice  architecture  design  film  law  legal  filmmaking  journalism  rural  engagement 
24 days ago by robertogreco
Happy Holiday reading! The increased popularity of applied for & also threatens…
ethnography  research  design  ux  from twitter_favs
26 days ago by csabatino

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