Ash, James. 2017. “Visceral Methodologies, Bodily Style and the Non-Human.” Geoforum 82:206–7. 

Ash discusses how visceral methodologies allow researchers to see how human bodies can be used as a medium to study the interaction between non-human objects and humans. This will bring into focus how we use our bodies to understand non-human objects that shape human situations and interests. He explains “comportment” is influenced by social factors like age, class, or gender. He uses vignette of a musician playing a guitar to explain the musician uses the guitar to express his emotions. My research focuses on sensory ethnography so it’s important to see what methodologies are connected to this area of study. 

Blackwell, Rebecca, Alessandra Rosa, and Elizabeth Aranda. 2021. “‘¿Nuestro Nuevo Hogar?’ [Our New Home?]: Examining Puerto Rican Migration and Conceptions of Home, Place-Making, and Belonging.” Women, Gender, and Families of Color 9(2):208–29.

Blackwell et. al conducted a qualitative research study with Puerto-Ricans who migrations to Central Florida to examine how Puerto Ricans conceptualize home and belonging. They focused on place-making and belonging in relation to emotions and migration. They first chart the cognitive and emotional aspects of the participant’s experience with migrations. They examined the five classifications of meaning-making of home— home as family, identity, pleasure, community, and plausibility. They then explore “the processed by which people build the meaning of home and the management of emotions in relation to belonging and identity”. They state that meaning behind space and place-making is interdependent to emotions and connections to community. For my research study, I am analyzing how the Highlandtown, as a community and space, is made into a home for the Latine community. This research article helps me to see that placemaking can be attached to the people who live in the spaces which create meaning within the space. 

Chawla, Devika and Ahmet Atay. 2017. “Introduction: Decolonizing Autoethnography.” Cultural Studies ↔ Critical Methodologies 18(1):3–8. 

Chawla and Atay provide examples of how to decolonize autoethnography. They explain that autoethnography, as a field, is used as a scholarly space to give BIPOC and immigrant groups voices to their own stories. Autoethnography through its practice is going against colonialism however it is impossible to be live in a world that is precolonial as the world has already been colonized. They speak of self-reflectivity for future auto ethnographers to see how to write their stories while pondering the thought of how they can be colonized and the colonizer. My research study is an autoethnography. For some of the articles, I focused on finding ways to practice autoethnography without reproducing harmful literature. 

Cresswell, T. (2009). Place. In N. Thrift, & R. Kitchen (Eds.), International Encyclopedia of Human Geography (Vol. 8, pp. 169-177). Elsevier.

Cresswell explains what is a place and how it produces meaning. Places are a combination of meanings that are practiced through the people in the place. He  states there are places that are mobile, non places, and constructed based on people. This article helps me situate my interest in seeing Highlandtown as an area that is produced by the people within the neighborhood. 

Hayes-Conroy, Allison. 2017. “Critical Visceral Methods and Methodologies Debate Title: Better than Text? Critical Reflections on the Practices of Visceral Methodologies in Human Geography.” Geoforum 82:51–52. 

Hayes-Conroy writes a critical review on visceral methods. He states visceral realm is the state/feeling of bodies in interrelation with environments/spaces. In order to not fuse the individuals and the spaces together it is important to contextualize the spaces. Time is also considered as a factor that impacts mean-making in a space. The article remind me to not conflate the Highlandtown with the people. They are two separate entities that interact with each to create meaning. 

Öztürk, Salim Aykut. 2022. “Going a Little Slower to Belong: Sensory Explorations of Time- and Place-Making Among Armenians in Contemporary Istanbul.” Narodna Umjetnost 59(2):39–59.

Öztürk conducts a sound ethnography research study to see how everyday practices like taking boats to the island display Armenians sense of identity and displays the political, economic, and physical structure of mobility (related to everyday practices). He uses his ethnographic data to explain the physical environment, sounds, and people he interacts with through taking boats to the island. He argues that the particular climatic context creates a particular context of temporality. The participants in the research study create the distinction between locals and tourists. The research addresses the political climate attached to taking a boat through what is not said during the boat rides. The article helps to see how everyday interactions like taking a boat or in my case walking through Highlandtown can provide information about the locals and space they live in. 

Pink, Sarah. 2015. “Situating Sensory Ethnography from Academia to Intervention .” Pp. 3–24 in Doing sensory ethnography. Los Angeles, Ca: Sage. 

Pink first describes what is sensory ethnography then state there is no clear way to conduct sensory ethnography. She explains ethnographies are not trying to capture the ‘truth’ but their interpretation of what they observed in their fieldwork. In the chapter, she explains the debates on what is sensory ethnography by referring Ingold and his interpretation of the cultural models. The chapter helps me to understand the academic history of sensory ethnography and the scholars in the field. I hope to review some of the scholars’ work to see if I can incorporate their form of sensory ethnography in my research study. 

Pink, Sarah. 2011. “Multimodality, Multisensoriality and Ethnographic Knowing: Social Semiotics and the Phenomenology of Perception.” Qualitative Research 11(3):261–76.