My Approach
I am an empirical urbanist with a deep reverence for critical theoretical inquiry. In other words, when I read impressive works of social theory I am always wondering about applications, examples, case studies, and other kinds of systematic empirical inquiry that could extend, refine, or strengthen the particular theory at hand. The goal is not just to illustrate stuff, but to mobilize critical theory with the rigor and credibility of positivist spatial science. I seek to elaborate the contextual, empirical parameters of critical theory in order to provide guidance for activism, mobilization, regulation, or litigation. To swipe shamelessly from McLuhan and Gramsci, I would suggest that mobilization and measurement constitute medium, message, and mobilization for anyone committed to the role of the organic intellectual.
For an example, consider my reaction when I first read Don Mitchell's astonishingly powerful theory of municipal laws against begging, panhandling, sleeping or urinating on sidewalks and in other public spaces. For his title, Mitchell reworked a famous nineteenth-century globalization phrase -- "The Annihilation of Space by Law" -- and developed a theory to link contemporary homelessness with the material and rhetorical imperatives of globalization. Many of the laws and police practices affecting the panhandler we pass on the sidewalk, the homeless man we see curled up on a blanket and sleeping atop a steam vent, the tattered and battered woman on the street asking for food -- all of these policies are increasingly used to cleanse the public spaces used by tourists, middle-class and wealthy residents and visitors. As cities aggressively compete to make themselves attractive places to live and invest, they are more willing to impose harsh penalties on those people seen as undesirable by wealthy visitors, tourists, shoppers, commuters, and investors. Municipal ordinances and police practices are mobilized to criminalize behavior that is offensive or unpleasant to the elite and middle classes. But of course the seemingly benign discourse of urban "quality of life" becomes a process of dehumanization. It seems quite logical and reasonable to pass a local ordinance that bans pissing or shitting in public. But it is only reasonable for those who have regular, reliable, convenient access to a private place (i.e., a home) where they can perform these inescapable, fundamental biological functions. But if you don't have this access, then such prohibitions take on very different meanings. They criminalize your very right to be, to live, to exist.
My reaction to Mitchell's magisterial theoretical contribution was empirical, and perhaps even empiricist. Can we map the contours of this vicious, anti-homeless regime? Can we classify cities and suburbs according to the injustice imposed on the poor and the homeless? Is there any connection between the mean, heartless treatment of the homeless and the creation of new landscapes of wealth and privilege in the gentrifying inner city?
My answer to all of these questions was yes -- after spending a lot of time with my friend Dan Hammel painting a multivariate canvas using pigments drawn from databases on neighborhood poverty, housing conditions, mortgage capital flows, homeless population estimates, and of course the "Prohibited Activities Chart" developed by the National Coaltion for the Homeless and the National Law Center on Poverty and Homelessness. This is the chart you should consult to know whether you will be arrested in a particular city if you have to relieve yourself in an alley, if you have to sleep on a sidewalk, or (in the notorious case of that city once described as "too busy to hate," Atlanta) if you walk across a parking lot. If you are interested in the empirical, strategic positivism Dan and I offered to engage with Mitchell's theory, see one or more of these items: