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Embodied Narratives: Bodymind Resistance Through Storytelling
Principle Investigator: Julia LeFrancois
Department of Psychology, California State Polytechnic University, Pomona
Ronald E. McNair Post-Baccalaureate Achievement Program
McNair Director: Dr. Winny Dong
Faculty Advisor: Dr. Shayda Kafai
May 5, 2021
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Abstract
We live in a world governed by a racist, ableist, cisgender patriarchy. Yet, our world is, and has always been, rich in bodymind diversity and non-binary identities. With each generation, our culture continues the work to dismantle inequitable systems. We get closer to more equal distributions of power and more honest about the problematic foundations from which our sociocultural systems were created. The binary system in which we live is what governs how we
educate, manage, and even view our bodyminds. It is how we learn from history and honor
trailblazers from the past. It is the way in which we assign value to communities and social
positions and how we apply meaning to the complex intersections of our culture. These systems
produce inaccurate and incomplete histories within standardized curriculums, to which we are
exposed for the majority of our education. These narratives are told from structural positions of
power that reify and claim ownership of marginalized bodyminds’ stories. In doing so, histories
and truths are silenced and often erased. The study, Embodied Narratives: Bodymind Resistance
Through Storytelling, gives voice to the suppressed truths that come from the communities of
women, People of Color, and persons with disabilities. It challenges the inaccurate narratives,
implicit racism and discrimination, and other conditioned beliefs that are deeply imbedded into
our culture. These beliefs are at the center of this study’s work of dismantling and redistributing
power and access to education. Communities of activists, academics, and humanists are
developing ways to intervene in this systemic and oppressive silencing. By collecting
ethnographic histories from primary sources, this research centers the stories of forgotten or
silenced communities by reclaiming and contributing to this generation’s civil rights movement.
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Embodied Narratives: Bodymind Resistance Through Storytelling
American society is rooted in ableism and systems of oppression. This creates a limited, narrow definition of who has power, who is privileged, and who has access. It also regulates whom we acknowledge as valuable. If we can allow a reclaiming of these stories by collecting first-hand accounts, we will find both individual and societal benefits, such as improving mental health and equity within larger institutions. Women and Gender Studies Scholars (Bartky, 1988;
Hesse-Biber; Kafai; Lorber), Critical Race Theorists ( Lopez; Madrid; Morales; Yosso), and
Disability Studies Scholars (Clare; Garland-Thompson; Lakshmi Piepezna-Samarasinha; Linton)
have written about how the medical industrial complex and patriarchy have oppressed and
pathologized disabled women of color. These scholars have found a distinct creation of binary
identities where there are non-binary complexities. People are categorized as disabled or abled,
man or woman, and cisgender or transgender. Their identities and bodyminds are spoken for,
hierarchized, and labeled as “good” or “bad”—then become trapped within these labels and
assume whatever power, privilege, or access they are granted (or not granted).
This study seeks to investigate how embodied storytelling might impact institutions and
social change. Based on work in Gender and Women's Studies, Disability Studies, Testimonios,
and Critical Race Theory, this research hypothesizes that telling one’s own bodymind story will
generate a reclaiming of power and ownership while fostering community and social change. It
is hypothesized that the act of telling one’s story will humanize marginalized experiences that
have been told from those in power. It will center the experiences of Disabled Women of Color,
particularly given our ableist and patriarchal culture. The goal is to examine the lessons people
have learned about their bodies through storytelling, and to collect accurate stories and histories
from primary sources. 4
The disproportionate distribution of power that restricts our bodymind identities and
positionalities is the central justification for this ethnographic analysis. Right now—in the
middle of a Pandemic and in the midst of a civil rights movement—the systems that govern us
are being questioned and disputed. This time of revolution in our world is an opportunity to
reclaim ownership of bodyminds and redefine storytelling as a form of activism and social
change. To collect the stories of Disabled Women of Color, and non-binary individuals, is a step
toward social transformation and self-actualization, wherein all bodyminds are granted equal and
equitable treatment and opportunity. It will be a collection of “[stories] of homecoming” and
political action (Morales, 2013, p. 40). It will act as a continuation of empowerment work from
scholars like Aurora Levins Morales (1998) who explains that “there is no neutral body from which other bodies deviate” (p. 3). It will be an additional piece to the revolution that is happening around us and by us. The examination of storytelling and its effects will further our
understanding of the self and how it is an act of political activism and community-building by
way of reclaiming ownership of our bodies. Centering our bodymind stories is an act of self-
reclamation and social transformation which gives this research purpose.
Method Participants
As this is a living project, the sample size thus far is 25 with the majority of participants identifying as women at 76%; 16% identified as men, 4% as transgender, and 4% as non-binary.
Of the 25 participants, 60% were between the ages of 18 and 25, 28% were between 26 and 33, and 12% were between 34 and 41. All but 3 participants identified with having disability(ies).
Subjects recruited through Cal Poly Pomona University’s surveying system, SONA, were compensated with SONA credit. Subjects were also recruited outside of CPP by way of snowball 5
sampling and social media flyer announcements. All subjects participated voluntarily and did so
based on mental health and societal benefits rather than compensation.
Materials
The design of the study is a semi-structured interview via Zoom’s video platform.
Though interviews are able to be delivered in Spanish and American Sign Language, all subjects have interviewed in English. In order to ensure internal validity and avoid any confounds, all subjects are asked questions from a standardized script. Interviewers received the same training
and followed the same procedures to ensure inter-rater reliability and video recordings have been
archived and kept confidential. Should future publication be an option, subjects have provided
pseudonyms. If subjects intend their shared narratives to be included in any written collection,
their stories will remain anonymous. Questions asked during the interview pertained to
participants bodymind experiences, their perception of their communities’ representation, and
their motivation for involvement in social change. Data was analyzed following Grounded
Theory procedures created by Barney Glaser and Anselm Strauss. Methodology guidance was
offered from Brené Brown’s literature review of Grounded Theory and her idea of trusting
emergence. This is the concept of trusting the actual data and people’s lived experiences to develop theories, rather than proving or disproving any existing theories. This means that instead of starting with a question and hypothesis, researchers start with a topic, hear the stories, develop a theory, and see how and where it fits within the literature. Brené Brown asks herself as the researcher: “What were their main concerns? What were they trying to do? What were they surprised by?” (Brown, 2012). Story transcripts were read and analyzed by using these methods and others within diverse and intersectional studies. The results were informed by the 6 frameworks of Intersectional Feminism, Critical Race Theory, Women and Gender Studies, and
Disability Studies.
Procedure
Prior to conducting the interviews, subjects read and signed their consent, received a list of counseling resources, and were reminded that they may stop the interview at any time.
Subjects then scheduled their interview, completed a demographic survey, and received appropriate zoom credentials. Following the interview, participants were debriefed on both the short-term and long-term goals of this project. The study is an expansion of an autoethnography, to be defined as, an in-depth self-examination of social position in the world. It examines the influence of larger institutions such as education, medical, economics, family, etc. on one’s attitudes, beliefs and behaviors toward society and body-image (Wall, 2006). Because systems of power marginalize women, BIPOC (Black Indigenous People of Color) and persons with disabilities (and because these systems disempower their stories and voices), data was collected through open-ended questions. This was to ensure an unobtrusive opportunity for subjects to reclaim their stories.
Results
While there were four core themes derived from the data, additional themes to explore in future stages of the project are: the role of education in first-person storytelling, patriarchal lessons, and the effects on intersectional identities by the recent Trump administration. Evidence found within the data point to a need for further analysis into the aforementioned sub-themes.
The first core theme falls under ideological oppression. Participants recounted stories of invalidation, cognitive dissonance, pressure to code-switch based on gender, patriarchal lessons according to gender, experiences of racism, ableism, homophobia, and societal exclusion. These 7 themes were revealed when asked about safe spaces, whether they felt their community’s stories and histories were accurately represented, and if they were able to recall moments of invalidation based on their communities. Something to note within this theme were the gender differences between responses. When asked about safe spaces, women and non-binary participants described who and what embodies a safe space or an unsafe space. Men-identifying participants unanimously expressed an inability to imagine what an unsafe space might be. This supports future stages of this project to investigate patriarchal impacts on storytelling. A core theme of empowerment and liberation was reflected by participants expressing a desire to become more involved in community and social change. Many participants expressed appreciation and feelings of liberation at being offered an uninterrupted opportunity to share. Similar responses referenced feelings of inclusion, often described as “freeing”, when exposed to the inclusive-centered demographics survey. Most participants recalled having to identify with inaccurate ethnic, gender, and educational descriptions when responding to studies in the past. When choosing between a short list of options, participants explained feeling forced to choose an option with which they do not identify. The juxtaposition of those experiences and seeing their specific community listed on this study’s survey, brought up feelings of liberation and empowerment for the majority of participants. Activism and community involvement was a third theme that was revealed throughout the interviews. The majority of participants explained that they intend on becoming more involved in social change and that they plan on spreading awareness/education within their respective communities. Many spoke of wanting to educate their children differently from the status quo, advocating for themselves and others, and unlearning certain beliefs they have been taught. The final theme of inaccurate or absence of representation came about when participants were asked about how their community’s stories were represented in their education. 8
Some participants explained that lack of representation was a motivator for becoming involved
in this research. Absence of representation was expressed by participants within LGBTQIA+
communities and disability communities. Inaccurate or lack of representation were histories of
communities of color. Many noted that their community’s contributions to history were ignored
or glossed over and that stories of mistreatment were downplayed or falsely taught.
Discussion
Due to the complex layers and subcategories of themes found within the data, additional
methods of collection will be considered, including written testimonios and surveys. As many
participants shared stories and histories that involve intersectional impacts, additional questions
pertaining to gender role, social status, disability experience, and ethnicity will be explored.
Responses included sub-themes of patriarchal lessons, the role of education within first-person storytelling, and the effects on intersectional identities by the recent Trump Administration.
These are topics to be further investigated in the next stages of the project. Because participants expressed the desire to become more involved with social change, data collection may include follow-up interviews to measure reliability of expression of activism. This project will continue to recruit more participants to obtain a larger sample size. It will also look to Grounded Theory more closely during analysis procedures.
The basis of this study is grounded in systemic and institutionalized oppression. The foundation of these oppressions directly impacts marginalized communities of color, gender, and ability(ies). The stories behind these bodyminds have been buried and suppressed for generations, and result in a lack of representation, inaccurate representation, disempowered
bodyminds, and a hesitancy to advocate for one’s communities. In order to change the status quo
and dismantle interdisciplinary forms of oppression, continued investigating is required. 9
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