Auto-Ethnographic Study

In order to understand and comprehend the various aspects of nomadic culture and the cultural identity of those people and place being researched, an ethnographic research model is considered best suited. This area of research is concerned with ideology, with cultural relations between one variant and another. Therefore any sort of quantitative research method, other than for gathering statistical data, (that either already exists or in any case is in a constant state of fluctuation given the nature of nomadism) would be banal. To gather a deeper degree of knowledge a qualitative method such as ethnographic research allows the researcher to become involved in the subject and to make observations from within its practice. As Fielding observes,

'one must maintain a certain detachment in order to take that data and interpret it. But it is also important to note that [...] the problem of "not getting close enough", of adopting an approach which is too superficial and which merely provides a veneer of plausibility for an analysis to which the researcher is already committed.' (1993:158)

Based on the preliminary research gathered through identifying and attempting to make contact with several members of various nomadic communities throughout Devon. The amount of co-operation received was problematic. To gather significant information regarding the opinions and belief systems of groups of people the researcher must be allowed access into their world. The tendency for travelers to become suspicious as to the nature of the research and as a result adopt a defensive position and prevent access to their habitats and people can become problematic. The reason for this response, based on information gathered through local media, is due to the legal position facing many encampments and the constant threat of being protested against and consequently being forcibly moved to another location. It is important here to note the difference between being nomadic through choice and becoming nomadic through circumstance. This dilemma has the potential to harbor the aims of this research project. Gaining trust and inclusion is one of the key aims that must be addressed in order to attain a level of research worth analysing.

To counteract this I have decided to conduct my research both ethnographically and auto-ethnographically. My own lifestyle and place in which i consider myself part of the space in which i live is one which i consider to be extrinsically linked with much of the cultures and places i have identified in my research. By analysing my own personal identity in relation to my area of research a greater level of detail can be gathered through my own conscious thought which may offer an insight into the nature of others. As Fielding continues, 'It is essential to record your own personal impressions and feelings. Doing fieldwork does have emotional costs, and one needs data on one's own attitude in order to document one's evolving relationship to others in the setting.' (1993:162) By exploring my own ideology of cultural identity and space comparisons can be drawn as to the nature of others. It could however be argued that making any conclusive observations based on speculative evidence will invariably lack validity in its claims. To minimise the speculative aspect of this research a certain level of detail must be attained from subjects other than myself. The auto-ethnographic element shall therefore function simply as a reference from which to correlate ethnographic findings.

As McNiff et al observe, The traditional form of logic is 'inadequate for action research, because action research emphasises the importance of the person's own interpretations and negotiation of events. The kinds of logic used in action research are both dialectical and propositional as the explanations make sense of shifting experiences while drawing on insights from traditional scholarship. Validity is established by showing how interpretations of experience can be negotiated by different people.' (2003:29)