Photo Waivers
The Biosphere, is the layer around the planet containing the sum total of all living organisms. Within this layer of life is another stratum that has been referred to as ‘the “Ethnosphere”, the social web of life’ [1]. David Wade defines the Ethnosphere as ‘as the sum total of all thoughts and intuitions, myths and beliefs, ideas and inspirations brought into being by human imagination since the dawn of consciousness’ [1]. We are a part of this being and imagination; this wonderful aliveness. We need each other as we explore the extents of our individual being and global community. Based on what we have come to know, through our explorations and own research, our bias develops and the lens through which we gaze is affected. How can we trust those through whom we receive information, that they have endured a reflexive approach to their research? How can we attune to a rigorous reflexivity in our own approach to research and transference of information?
Ethnography (the systematic study of people and cultures) stimulates an expansive vision for intra-cultural and cross-cultural understanding and interpretation. Cultural and organizational perspectives can be stifled for lack of available information. In the absence of adequate words to inform or enlighten, Visual Ethnography may contribute significantly. There’s a new attention or way of listening that visual ethnography offers which serves to enhance relative comprehension from within or on the outskirts of a given subject. When cultural enmeshment hinders perspective on a subject, well-differentiated visual ethnography can help with detangling or detachment, teasing out the truth on a subject or situation therein. Apathy or ignorance can be adjusted by the glancing at an image or consideration of a detailed story that visual ethnography reveals on a subject that is distant from the informant, whether by geography or by interest/concern.
Visual Ethnography calls for at least a somewhat balanced sensitivity both for the subject and the informant. The reason, for gathering information and presenting research material, consists of truth and justice. Pink writes that the shaping of an informed qualitative visual research method must come ‘out of interactions with local people and institutions rather than being preconceived’ [2]. Further, that ‘ethnographers should be interested in how informants use the content of the images as vessels in which to invest meanings and through which to produce and represent their knowledge, self-identities, experiences and emotions’ [2]. Truth is for the student and justice, the informant. The reflexive ethnographer may be relieved of the pressure held by such responsibility in allowing for the interpretation of their project, the personal encounter with the truth and justice of their work, to reveal as it is intended to for each one uniquely.
As we listen and look around, thinking about the application of the noises and images we encounter in relation to the questions and unknown shadowlands of our culture, informants and the information our subjects contain become of vital importance for the visual message we would like to portray for a world, who beyond apathy and ignorance, are wondering. There was a soundbite this morning at Chapel. Not a photograph, though hopefully a visual was kept, accompanying the emotion of the moment, for those who were present. Nevertheless, the time and the space will not forget it. A woman, ragged and raw from a night in the wet and cold, spoke. And, she kept on speaking.
Discomfort was felt with those listening as she mumbled freely. One person, a regular to our early morning devotionals was about to step in with best intentions, offering prayer and thereby an end to the discourse. I leaned over and quietly asked that we wait and allow this person to continue. Perhaps she is used to being cut-off, perhaps she expected that we would cut her off? And, she kept talking. There wasn’t a censor to her subject matter and, there was a wide range to it. And, she kept talking. Everyone was listening. There was silence and a forlorn stare as if out from an abyss, not to catch an eye with anyone. Something more than words encaptivated us this morning. This was a classroom and our teacher, one of the voiceless.
The voiceless ones frequent podiums and have the spotlight far less than millionaires and of course, less than the regular voices of charisma and self-help. After all, what can you learn from a voiceless one? There was something of the unknown expressed this morning in Chapel. Perhaps there is something of our distant selves that we can draw near to as well? Visual Ethnography gives sound to silence and can arouse the inner Helper, whose voice can be stolen for all the noise and knowledge, to the podium revealing things unknown that wait patiently for a creative observer in the shadowy areas of our culture. Down this many-faceted alleyway of discovery, as we learn something of one another, close by or far away, we may learn something about ourselves.
[1] Davis, Wade. 2009. The Wayfinders. House of Anansi Press. Toronto, Ont.
[2] Pink, Sarah. 2006. Doing Visual Ethnography. Sage Publications Ltd: London.
About the Author
Chris Pollock
Dad of Molly Polly Pastor at the Mustard Seed Street Church Trail Runner9 responses to “Photo Waivers”
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“Visual Ethnography gives sound to silence and can arouse the inner Helper, whose voice can be stolen for all the noise and knowledge, to the podium revealing things unknown that wait patiently for a creative observer in the shadowy areas of our culture.” Great sentence and great definition. Your post helped redeem the book for me. Thank you, Chris.
Yes, there are things that are confusing/unknown out there. It may not be that we gain a full understanding of this stuff through Visual Ethnography. We may only get little bits at a time. Bits that the Inner Helper gives us some kind of assurance that they’re leading somewhere and in a direction that is toward Truth. Thanks for reading John 🙂 appreciate the encouragement.
I would say a great visual for me was the quiet, respectfully, direct teaching moment you offered to the one who was probably going to be doing their best for the group as you asked them to pause. That visual gives me pause not to be too reflexive. Which by the way I too am reflexing on the word reflexive as well this week!
Love it, ‘reflexing on the word, reflexive’. Jumbles me all up in a good way! Thanks Steve.
Yes, to wait and see what is going to happen next. I think sometimes (for comfort’s sake) we can jump in too quick. Who knows, give something uncomfortable just a little bit longer and perhaps there is a pearl that will appear?
Brother, did you just create a new field of study with this post – audial ethnography? Impressive.
Your last paragraph is very poetic. Leverage that gift more as you find your voice (if I may be so bold).
Always thankful to hear from you! Thank you for the encouragement 🙂 ‘audial’ was not on my radar! Now, it is. Very cool way to see the situation as audial ethnography.
Everyone was leaning in or, so it seemed. Who knows what’s actually going on. Perhaps a debrief could help along with our informant. What could that look/sound like?
Chris,
Thanks for finding the golden nuggets in this book!
I know that taking photographs or videotaping are taboo in certain population groups as the one that you are present to. That being said, I wish we could video tape those moments for others to draw from as well. “After all, what can you learn from a voiceless one? There was something of the unknown expressed this morning in Chapel. Perhaps there is something of our distant selves that we can draw near to as well?”
Well said.
Nancy
Chris,
I’ve read this post multiple times now. It is truly captivating, this dance you reveal through words. Imagery between the voiceless, those with voices, and the listening. As one who is often shushed, I am profoundly moved that you would honor the words of this woman in such a profoundly simple way.
I appreciated how “… she kept talking. There wasn’t a censor to her subject matter and, there was a wide range to it. And, she kept talking. Everyone was listening. There was silence and a forlorn stare as if out from an abyss, not to catch an eye with anyone.” There is something haunting about the description of her which you gave. Who do you think she was really speaking to? How much more lies within the depths of her being which longs to be spoken and heard?
I agree with Shawn, you have tapped into an audial ethnography that is beautiful, attentive, holy. It would be fascinating to learn more of this woman, if you choose to interact with her. I can only wonder at the imagery that would emerge from her over time if given space for her to speak.
Great Chris, Its true ethnography is vital for any research. Good job