mapping urban ethnography through streetscape analysis

364364UNITASCRUZ, RONQUILLO: MAPPING URBAN

Mapping Urban Ethnography Through Streetscape AnalysisA Case Study of Barangay Kanluran, Santa Rosa City, Laguna, Philippines

AbstractAlthough map representation correlates with the understanding of relation-

ships that exist among the built environment, the space between them, and

the life in place, it does not always capture the cultural realities of a society

and the character of a place. Urban ethnography offers an answer to this issue,

as it focuses on the ethnographic interpretation of urban life and culture of

a place. One method to capture urban ethnography is through streetscape

characterization using observational analysis and photo documentation. This

paper aims to map the cultural patterns of a barangay—the smallest unit of

administrative boundary in the Philippines—in Santa Rosa, Laguna, a city with

historical significance undergoing rapid urban change, and to analyze how

different aspects of the local culture are developed. This city that started with a

majority of rural land use has evolved into a highly industrial and commercial

city in the south of Luzon, earning it the label “Investment Capital of Southern

Noel C. Cruz

Kimberly T. Ronquillo

College of ArchitectureUniversity of Santo Tomas


Luzon.” The findings of this study can help trace the positive cultures which

can become basis for the preservation of the local identity of a place like Santa

Rosa, a city currently undergoing urbanization.

Keywordsurban ethnography, culture, streetscape, mapping


IntroductionIt is a common knowledge that urban space is a social, cultural and phys-

ical space in a city setting. As compared to rural spaces, an urban space can

be considered more sophisticated due to the diverse cultures present and

the fast-paced development. Its residents are usually diverse in terms of

ethnicity and socio-economic status. It is therefore important that studies of

urban spaces be done in a more nuanced approach (Venegas and Huerta 2).

This paper is focused on streets as a major urban space and the main

artery of circulation that connects people with the built environment. Unlike

other urban spaces, streets are considered necessary (Gehl qtd. in Hartanti

and Martokusumo 5) and unavoidable. It is where residents and visitors alike

experience and get an “impression of the city” (Hartanti and Martokusumo

5). The idea of experience gives an impression of three-dimensionality to the

street as an urban space which Bain, Gray and Rodgers coin as a kind of large

“outdoor room” (5) or simply a streetscape. It captures the overall character

or the urban identity of a city.

However, urban identity in recent years has evolved into having varied

definitions and a much broader context. One of its many definitions is “the

expression of distinguishing features of a being which are unique to it” which

implies “interaction” or the necessity of “being in relation” (Ocakçi and Turk

qtd. in Kaymaz 28). This perceived identity of a city may be considered as

bases for improvement measures of desired image and quality (Hartanti and

Martokusumo 5).

There are several ways of doing urban space studies, and one of the most

known research approaches is ethnography. According to Atkinson, urban

ethnography, unlike other methods, is not a singular method (qtd. in Portus

102). It is a holistic research approach in documenting the culture of a group

of individuals (Portus 102).

Ethnography, although it is already used in urban planning, has been

viewed as a subfield of sociology. Portus’ Doing Social Science Research explains

how ethnography enriches the research process and outcomes in a number

of ways, including the following:


• It documents the existence of alternative realities and describes and

appreciates these realities in their own terms;

• It introduces ethnocentrism which is the tendency to regard one’s

culture as intrinsically superior to others;

• It discovers grounded theories or alternative theories based on

actual data or information from the field;

• It shows the range of cultural differences as well as the dynamic

interaction of people with diverse backgrounds and perspectives;

• It facilitates the understanding of complex societies (102).

An ethnographer’s role is to gather data either by participating in or

observing community activities, examining documents and materials, inter-

viewing stakeholders, and gathering field notes (Creswell qtd. in Venegas

and Huerta 5). According to Hobbs, surveys, life histories, films, and photo-

graphs have already gained popularity as part of the ethnographic approach

nowadays (qtd. in Portus 102). Since these modern methods are primarily

driven by technology, documentations such as these enable the ethnogra-

pher to pause time to more carefully observe details that may not have been

visible in real time.

Research Goals and MethodologiesThe aim of this research is to discover how streetscape documentation can

be used as a tool not just for archival purposes but more importantly to aid

in urban ethnography. It aims to achieve the same goals of ethnography that

are mentioned above, particularly the discovery of grounded theories based

on actual data and the deeper understanding of complex modern societies.

As aforementioned, urban ethnography is the holistic research approach

in documenting the culture of a group of individuals. Although Culture may

have a variety of valid definitions and interpretations in the past centuries,

one of the commonly used academic definition is by Edward Tylor which

states that culture is “the complex whole which includes knowledge, belief,

art, morals, law, customs, and any other capabilities and habits acquired…

as member of society” (qtd. in Johnson 2). Although this definition provides


a good initial idea, its totalitarian nature poses certain problems such as in

providing a clear distinction between material and non-material processes.

According to modern authors such as Griffiths et al., in their book Introduction

to Sociology, “culture consists of thoughts and tangible things” (53) which

they later identified as material and non-material cultures. While material

cultures are physical objects and possessions of a group of people, non-ma-

terial culture in contrary, consists of “ideas, attitudes and beliefs of a society”

(Griffiths 53). For the purpose of this paper, particular material and non-ma-

terial cultures were identified and analysed. These are (a) building types; (b)

open spaces and greeneries, which are material cultures, and; (d) religion; (e)

organizations; and (f) traditions/customs, non-material cultures.

These cultural aspects were identified and analysed through a triangu-

lation using streetscape characterization, transect walk and key informants’

interview (KII). Mapping of the abovementioned aspects of culture shall be

done to assist the analysis of streetscapes.

Streetscape is defined as “spatial arrangement and visual appearances

of built and landscape features when viewed from the street” (Australian

Environmental Planning Act 1979 qtd. in Tucker, et al. 519). One way of

presenting it is through architectural photography. Architectural photog-

raphy may be presented in various ways, such as spot photography or

panoramic photography. According to Panorama Streetline, there are two

ways to present a panoramic view of a street depending on the viewpoint.

The first is the classic panorama which is taken from one viewpoint, and

the second one is the linear streetline panorama which is a multi-viewpoint

panorama (see figures 1 and 2).

Fig. 1. Partially stitched Arambulo St., Barangay Kanluran. Noel Cruz and Kimberly Ronquillo.


For this project, the researchers chose the production of linear streetline

panoramas as they present more of the complete street front with less distor-

tion and present the building elevations at a similar scale. These streetscapes

will be supported by field notes and random informal interviews with local

residents during the photo documentation.

The transect walk is the observation, documentation, and mapping of

the selected streets by the researchers with some selected local experts. The

key informants interview (KII) on the other hand is the one-on-one inter-

view with five key informants from Barangay Kanluran.

Following the prescribed ethnographic method by Walcott (1994) found

in Portus’ Doing Social Science Research guidebook, the researchers processed

the data through (a) description; (b) analysis; and (c) interpretation.

Case Study AreaThe selected area is Barangay Kanluran in the City of Santa Rosa, Laguna,

Philippines. Although it is one of the smallest barangays in terms of

population density and land area, it is part of the Heritage-Institutional

Redevelopment Area of the city.

Santa Rosa City, one of the fastest developing cities of the Philippines

and currently known as the “Investment Capital of Southern Luzon,” is

Fig. 2. Viewpoint difference between linear streetline and classic panorama. Panorama Streetline, https://panoramastreetline.com/.


undergoing a rapid and drastic change in its urban fabric. In general, there

has been a drastic increase in the urban land uses (residential, commercial,

industrial, institutional, and infrastructural) with a corresponding decrease

in the rural land uses (agricultural and idle). Due to the rapid urban devel-

opment, it is not just the urban fabric of the city which has changed signifi-

cantly, but also its the population profile. Barangay Kanluran, being the

bearer of Santa Rosa’s historical identity, is no exception to this.

The selected study areas are three streets in Barangay Kanluran, namely,

Gomez, Zavalla, and Arambulo. Gomez Street can be considered as the main

avenue in the barangay, being connected to the poblacion (old city center

where the plaza, the old municipal hall, and the old church are located) and

to other barangays. Zavalla Street is another important street connecting

the ancestral houses of the Zavalla, Tiongco, and Perlas families. Arambulo

Street has been considered for this study, for its unique street profile and

because it connects Gomez and Zavalla streets.


Aspects of Culture

Streetscape Characteri-zation Transect Walk Key Informants Interview

Mat

eria

l Cul

ture

Building(Building ty-

pology, build-ing materials, street profile)

Building typology is mostly residential, fenced and unfenced; they are all

attached directly to the street. Those unfenced

usually have small store fronts called sari-sari store

in the Philippine context and some small food stalls

called carinderia. There are also some institutional, commercial, and religious

establishments which noticeably follow the front setback requirements by

the local code. Old houses follow the bahay na bato design

where the lower ground floor has concrete walls and the upper floor walls are made of wood with capiz sliding windows.

Interesting as well is the use of brise soleil made of wood fronting some of the

windows.

There are provisions for electrical lamp posts and sidewalks which, however,

are not well organized.

Streets are commonly lined with residential structures, most of which have store

fronts attached to the sidewalk. There are some parts of the street where sari-sari stores are too close to each other. It is

noticeable that in Gomez and Arambulo Streets,

residential buildings have small frontages unlike in Zavalla Street where properties are bigger,

justified by the presence of big important ancestral

houses.

A particular brise soleil design common in Santa

Rosa can be seen in some of the houses.

It can be observed that commercial buildings followed the setback

requirements.

There are some parts of the streets where private vehicles and tricycles are parked outside houses.

Sidewalks are not consis-tently placed. There are also some open canals.

Based on the economic interviews, it was acknowl-

edged the presence of a number of sari-sari stores

and small food stalls attached to the front of the houses which according to

them are regulated.

Most streets in Kanluran are lined with residential buildings. Street widths

according to some infor-mants are not consistent if

you compare them.

Some parts of the street do not have sidewalk even

though walking is very common among residents.

Open spaces and green-

eries

Open spaces are not common in the observed

streets except for the Plaza in front of the Santa Rosa Church in Gomez Street. Some residential proper-ties have front and side setbacks although they

are fenced. There are still some vacant lots.

Trees are present in some private lots and on some parts of the sidewalks.

Noticeable are the trees not just inside private lots but also along the

sidewalks. Greeneries are abundant in some residen-

tial structures as well.

Open space is quite scarce in the barangay except for the Plaza in the old poblacion and inside

some private residential properties.

Greeneries and trees are still present in some resi-

dential properties. The plaza being an asset

to the community also has economic value especially

during city festivities.

Table 1. Descriptions and Data Gathered During the Streetscape Characterization, Transect Walk, and Key Informants Interview (KII)

Description


Non

-Mat

eria

l Cul

ture

Religion

The religions famous in the locals can be identi-fied with the presence of churches–Santa Rosa de Lima (Catholic), Iglesia ni

Cristo and a catholic chap-el called “Lolo Uweng.”

Based on interviews and site observation, present religions in Kanluran are: Catholic, Iglesia ni Cristo, Aglipay, Born Again and

Jehovah’s Witness.

Churches are a popular place for worship and socialization among

residents.

Organizations

Tricycle terminals are present in some parts,

regulated by the Tricycle Operators and Drivers’ As-sociation (TODA). A senior citizen group is also active

in the barangay.

Tricycle terminals are regulated by the Tricycle Operators and Drivers’ Association although

locations are quite organic and not included in the city

plan.

A senior citizen organiza-tion is very active in the

barangay.

Traditions/Customs

The “tingi” (retail) system represented by the pres-

ence of sari-sari or variety stores.

The “tingi” (retail) and lending systems are

famous in the barangay with the presence of stores in front/attached to some houses. Concentration of their present is noticeable in some streets especially

those of Arambulo and Gomez.

Religious traditions include processions, Friday and Sunday devotions and mass services respec-

tively.

Traditions and festivities are linked with the plaza

and the churches. As well as in front of stores.

Table 1, continued.

Fig. 3. Sample streetscape showing the building classifications based on use and typology. Noel Cruz and Kimberly Ronquillo. (Detail on later page)


Fig. 4. Map showing the composition of the selected streets based on the building types and use. GIS base map provided by the Tax Assessor’s Office of the City of Santa Rosa.


AnalysisBelow is a summary of all the results from the data gather and

the map produced based on the streetscape documentation group

according to the established aspects of culture. In general, it can be

said that material cultures, especially buildings, play an important

role in the development and persistence of non-material cultures.

Material Culture

1. Building. The most common building type in Barangay

Kanluran is the residential structure. Clusters of resi-

dences have store fronts for sari-sari store or carinderia

which most of the time are very close to each other.

Houses are either of Spanish colonial period bahay-na-bato

(made of stone) style or modern, which varies from one-

to two-storeys, old and new. Building materials used are

not so diverse, but the use of brise soleil is quite noticeable

as this building feature is present in other parts of Santa

Rosa. Other building types present are religious, institu-

tional, and commercial. It can be noticed that these bigger

structures follow the easement requirements by the local

codes as most residential units are directly attached to the

sidewalk. Street profiles are quite diverse in some parts–

sidewalk provision is not consistent, residential building

fronts are used as parking space for tricycles and private

vehicles.

2. Open spaces and greeneries. Open space is scarce in Kanluran

and the only prominent open public space is the plaza in

front of the Santa Rosa de Lima Church. Greeneries are

still abundant although most can be found inside private

residential properties.

Fig.

3.

Sam

ple

stre

etsc

ape,

deta

il.


Non-material Culture

1. Organizations. Organizations that are common in Kanluran are the

Tricycle Operators and Drivers Association and the Senior Citizens

Organization.

2. Religion. Religions that are present in Kanluran are Catholic,

Aglipay, Iglesia ni Kristo and Jehovah’s Witness.

3. Traditions/Customs. Most famous religious traditions that are the

annual Holy Week processions of the Catholics and Aglipays, feast

day procession of St. Rose, the Friday devotion in Lolo Uweng

Chapel, and the Mass Services of the different churches. Another

common tradition connected to commerce is the “tingi” (retail) and

the lending systems.

Interpretation and ConclusionNon-material cultures developed in the community are very much connected

and are highly influenced by the material cultures especially the building

types. The historic establishment of the Church of Santa Rosa de Lima, after

which the City was named, has kept its influence through the established

traditions such as processions during feast days and holy week, and the reli-

gious devotions such as those in the Chapel of Lolo Uweng. Filipino religiosity

is also evident not only in the established religious traditions of the Catholic

Church but also in the presence of churches of other local religious sects.

It is also interesting how the residential buildings have evolved into

having commercial store fronts such as sari-sari (variety) stores and carinderia

(eatery). A sari-sari store is a store where residents can buy products in retail

and small portions, although collectively they would cost a bit higher. It can

be said to be a “win-win” situation where low income store owners get their

source of income free of tax, while customers are satisfied with being able

to get their daily needs in close proximity to their houses in small portion

that is just enough for their daily budget. In the vernacular, this is called

the “tingi” (retail) system, It is interesting to find that their locations are

clustered (see fig. 4, carinderia in yellow and fig. 3, sari-sari stores in blue

dots) which will provide more diverse product options for buyers. These


small-scale enterprises provide the venue and promote the culture of human

connections. It is common that since neighbors know each other, customers

and store owners create small talks even on a daily basis. According to Ba,

sari-sari stores allow credit for frequent buyers that is based on trust and

familiarity (“The Role of Home-based”). Another interesting result of the

establishment of sari-sari stores is that they act as an “eye for the street,” as

store owners are usually stationed near their store counters.

It is common among Filipino communities in general to use street fronts

connected to residential properties as an extension of their private activities,

such as drying of clothes and parking of private vehicles. This is interpreted

by Stone as the concept of “transitory possession or use of public spaces”

wherein public property, rather than being owned by all, belongs to no one

or to those who will use the public space “first” (qtd. in Drummond 2384).

This concept is quite similar to the trend of squatting private properties.

This seems to be a generally accepted notion, and results to several problems

related to traffic and the public use of spaces.

Based on interviews, it is not a common notion among residents

that ancestral houses present in the barangay are a source of pride for the

community, except for those families owning the houses even though the

city government has already recognized the barangay’s historical impor-

tance. Heritage for most residents is only connected to the old poblacion, the

church, and the plaza.

Based on these findings, it can be said that while communities thrive and

develop, regulation on the use of public spaces is an important mover of a

society that must be looked into at the governance level. Another important

thing is the enforcement of local codes and ordinances such as those related

to easement requirements. Narrowing of streets due to the private use of

street edges may have been avoided if easement codes have been strictly

enforced.

Lastly, resiliency that has already become a trademark of Filipinos as

an individual and as a community is something that is generally kept in

almost all societies. It is important to note that even though the commu-

nity is continuously evolving, it is still evident through the establishment


of sari-sari stores in Barangay Kanluran that the community has developed

small cultures of mutual trust and bayanihan, which refers to the spirit of

communal unity and cooperation towards common good.


Acknowledgment

University of Santo Tomas-Newton Agham Institutional Link Project,

Institutional Links grant, ID 332241573. This paper was presented during

the MESA International Conference, “The Missing Map: Mapping Social

Impacts” at the University of Reading, Reading, United Kingdom on June

26, 2019.


Works Cited

Ba, Haiqi. “The Role of Home-based Micro-enterprice in Community Building: Base on the Observation in Public Housing Area in Metro Manila.” Lund University

Housing Development and Management – HDM, 2016, http://www.hdm.lth.se/fileadmin/hdm/Education/Undergrad/ABAN06_2016/The_Role_of_Home-based_Micro-enterprice_in_Community_Building_Haiqi_BAI.pdf. Accessed 14 June 2019.

Bain, Lesley, Barbara Gray, and Dave Rodgers. Living Streets: Strategies for Crafting

Public Space. John Wiley & Sons, 2012.City of Santa Rosa, 2018. “Comprehensive Land Use Plan 2018-2026.”Creative City Network of Canada. “Cultural Mapping Toolkit: A Partnership Between

2010 Legacies Now and Creative City Network of Canada.” Accessed 14 June 2019, https://www.creativecity.ca/database/files/library/cultural_mapping_toolkit.pdf.

Drummond, Lisa B. W. “Street Scenes: Practices of Public and Private Space in urban Vietnam.” Urban Studies, vol. 37, no. 12, 2000, pp. 2377-2391.

GlobalPeople. “What is culture? A compilation of quotations.” Accessed 16 June 2019, https://warwick.ac.uk/fac/cross_fac/globalpeople2.

Griffiths, Heather, et al. Introduction to Sociology. Houston TX, OpenStax, 2015. Hartanti, N.B., and W. Martokusumo. “Streetscape connectivity and the making of

urban identity. Case Study: Bogor.” Great Asian Streets Symposium. CASA Centre of Advanced Studies in Architecture, 2014.

Johnson, Matthew. “What Is Culture? What Does It Do? What Should It Do?” Evaluating Culture. Palgrave Macmillan, London. 2013, https://doi.org/10.1057/9781137313799_5.

Kaymaz, Isil. “Urban Landscapes and Identity.” Advances in Landscape Architecture,

edited by Murat Ozyavuz, IntechOpen, 1 July 2013, www.intechopen.com/books/advances-in-landscape-architecture/urban-landscapes-and-identity.

Panorama Streetline. “Classic Streetlines.” https://panoramastreetline.com/.Portus, Lourdes M. Doing Social Science Research: A Guidebook. Philippine Social

Science Council, 2018.Santosa, H., J. Ernawati, and Lisa Dwi Wulandari. “Visual quality evaluation of

urban commercial streetscape for the development of landscape visual plan-ning system in provincial street corridors in Malang, Indonesia.” IOP Conference

Series: Earth and Environmental Science, vol. 126, no. 1, 2002, https://iopscience.iop.org/article/10.1088/1755-1315/126/1/012202/pdf.


Tucker, C., Ostwald, M., Chalup, S., and Marshall, J. A method for the visual analysis

of the streetscape. University of Newcastle, 2018, pp. 519-529. Retrieved 17 May 2019, from https://www.researchgate.net/profile/Stephan_Chalup/publi-cation/228641191_A_method_for_the_visual_analysis_of_the_streetscape/links/0fcfd511b3ff34d81c000000.pdf

Venegas, Kristan M., and Adrian H. Huerta. “Urban ethnography: Approaches, perspectives and challenges.” New Approaches to Qualitative Research, edited by Maggi Savin-Baden and Claire Howell Major, pp. 170-177. Routledge, 2010.

mapping urban ethnography through streetscape analysis

Documents