FEMINIST APPLIED SPORT PSYCHOLOGY - Student Life
FEMINIST APPLIEDSPORT PSYCHOLOGYFrom Theory to PracticeEdited by Leeja CarterRoutledgeTaylor & Francis GroupLONDON AND NEW YORK
First pubiished 2020by Routledge2 Park Square. Milton Park, Abingdon, Oxon 0X14 4RNCO NTE NTSand by Routiede52 Vanderbilt Avenue. New York. NY 10017Routledgeis sninpnnr of the Taylor & Francis Group, an mfonna businessf’ 2020 selection and edltona iriatter, Leea Carter individual chapters, thecontributorsThe right of Lceja Carter to be identified as the author of the editorial material,and of the authors for their individual chapters, has been asserted in accordancewith sections 77 and 78 of the Copyright, Designs and Patents Act 1988.All nghts reiervcd. No part of this book may be repnnted or reproduced orunused in am’ form or by any e1cctroriic, mechanical, or other means, nowknown or hereafter invented, including photocopying and recording, or in anyinformation storage or retrieval system, without permission in writing from thepublishers.T;adrinaik notici Protiuct or corporate names may be trademarks or registeredtrademarks, and are used only for identification and explanation without intentmui’inge.Bntzsh Library Cataloguing in Publication DataA catalogue record for this hook is available from the British LibraryIibray of Congress Catalnging-in-Puhlication DataA catalog record has been requested for this bookISBN: 9S- -138-48306-4 (hbk)ISBN: 978-1-138-48307-1 pbk)ISBN: 978-1-351-05594-9 (ebk)toList ot contributorsAcknowledgmentsxviiIntroductioneja ai?eiTypeset in BcmboSECTION Iby Taylor & Francis BooksFeminist applied sport psychologyWhat is feminism?: Where have we been and where are wegoing?Tanya Prewitt- White and Leslee A. Fisher72 History of feminist sport psychoiovDiane L. Gill3 Yes. I am a feminist: My interwoven journey in sport andfeminismTaflya Prewitt- 147ite364 Feminist sport psychology ethicsErica Tibbetts465 Feminist and sport research methodsEmily A. Roper and Leslee A. Fisher58
124L.S. MorimotoPerpetualLee. S., Wong, N.A. & Alvarez, AN. (2009). The Model Minority and the(Eds)AlvarezAN.&TewariN.Foreigner: Stereopes of Asian Americans. In&TaylorYork:New69—84).Perspectives(pp.Asian American Psychology: CurrentFrancis.Russell& Zhou, M. (2015). The Asutn American Achiet’einent Paradox. New York:Lee,J.Sage Foundation.RetrievedLim. A. (2U 18). The Alt-Rights Asian Fetish. The New York Times, 6 January.etish.htm1right asian RetrievedLopez, G.Ruiz. N.G. & Patten, F. (2017). Key facts about Asian om www.pewrescarch.org/fact dApril.27McGirt. F. (2017’. Fortune,noritv-mvth/the-modei-nuracism: AMukkamala. S., & Suyemoto, K.L. (2018). Racialized iencesmultimethod study of ogy,JournalqfAmericanican women. Asianl 040aap000and how itMuseus, S.D. & Kiang. P.N. (2009). Deconstructing the Model Minority ycontributes to the invisible nstitutionalNew Directions forwomen. CR:Noh, Eliza. (2003). Problematics of trausnational feminism for Asian American000953/ncr.2004.The Neu’ Centennial Review, 3(3), 131—149. doi:doi:10.13second generaPark, L. (2008). Continuing significance of the Model Minority Myth: 134—144.tion. Social Justice, 35(2),492stable/29768oJ’the ExoticPrasso. S. (2005). The Asian Mystique: Dragon Ladies, Geisha Girls, & our FantasiesOrient, 1st edo. New York: Public Affairs.Said, E. (1978). Orientalism. New York: Pantheon Books.of firstStodolaka. M., & Alexandris, K. (2004). The role of recreational sport in the adaptation379—413.36(3),generation immigrants in the United States.Joiirnal of Leisure Research,in leisureStodolska, M., Marcinkowski, M., & Yi-Kook,J. (2007). The role of ethnic igrants.JKoreanofin the economic A.I.,Liii,Sue, D.W. Bucceri, J.,Minorityaggressions and the Asian American experience. Cultural Diversity and EthnicPsychology, 13(1), 72—81,Asian; You’reThompson, T., Kiang, L., Witkow, M., & Kim, B.S.K. (2016). “You’restereotype art”:besupposed to108—119. doi:longitudinal links with identity. Asian Ainedcan ,Journal of’ Psychology. 7(2),doi:10. l037aap0O00038Experience Today.Tuan. Mia. (1999). Forever Fore(gn or Honorary White? The Asian EthnicPress.UniversityRutgersBrunswick:NewBeyond theTy. F. & Goellnicht. D.C. (Eds) (2004). Asian North American roquHyphen. Retrieved from ofnOrientalizatioUchida, A. (1998), 1—174.21(2).Forum.internationalUniversity Press.Wem, W. (1993). The Asian American Movement. Philadelphia: Templerace relations failure.aas“success”AmericanAsianWu. P.R. (2002). TheModel Minority:39—77). New York:White(pp.andBlackBeyondAmericainRacein F.H. Wu. Yellou’:Books.BasicI11A STORY OF PARTNERSHIP BUILT ONINDIGENOUS AND FEMINISTEPISTEMOLOGIES AND COMMUNITYBASED PARTICIPATORY RESEARCHHeather I. Peters and Teresa R. PetersonTHE DAKOTA WICOHAN COMMLIN17YStorytelling is an Indigenous method of sharing knowledge (Cajete. 2005’.Through story. we (Teresa and Heather) introduce the creation and continuation of a relationship between Dakota Wicohan. a Native-led non-profit. andDr. Heather Peters, a Feminist Sport Psychology research practitioner. Weencourage you, the reader, to approach this chapter as you would reading astory, exercise patience, anticipation, and curiosity as the ston- unfolds to reveala relationship that goes beyond a traditional research project. Given the focusand length of this chapter. we share a few results to demonstrate how our workis an example of an emancipatory research process which allows for those leastoften heard to share their knowledge and ultimately take a proactive role inpromoting social change (Derizin & Lincoln, 2011; Hill, Lau, & Sue. 2010’Creating social change is foundational to Feminism, a movement to endoppression, thus, Feminist methodologies assert that research findings should beused to understand the world and then change it (Stanley. 1990). The purposeof our story is to describe how Feminist and indigenous epistemologies andCommunity—Based Participatory Research (CBPR, were used to create a reciprocal relationship: empower and build capacity in the Dakota Wicohanresearch partners and community: enhance the cultural sensitivity and understanding of the university researcher: utilize a strengths—based lens: selectresearch methods; interpret and report results: provide psychoeducation in support group settings; and create social change. Before we begin our story, webriefly discuss Indigenous epistemology. CBPR, and their relationship to Feminist approaches to practice and research.
126AH.j. Peters and T.R. PetersonTheoretical backgroundIndigenous epistemology is based on Tribal Critical Race Theory (TribaiCrit)which is founded on Critical Race Theory. Critical Race Theory challenges thestatus quo and seeks to achieve three goals; present counter narratives from theperspective of minorities, end suppression and recognize race as a social construct,and address gender, class, and areas of difference within racialized others (Creswell,2012). Critical Race Theory’s underpinning is that racism is prevalent in society,there is a need to challenge dominance and further social justice by broadeningperspectives and accessing experiential knowledge (Solórzano & Yosso, 2016).TribalCrit fhrthers the goals of critical theoretical frameworks by exploring thecomplicated and unique colonialism impacts on Native Americans (e.g., the uniquepolitical and legal status of Indian tribes) ijones Bravboy, 2005; Writer, 2008). Sincecolonization of Indigenous peoples, Eurocentnc pedagogies and their master storieshave placed Indigenous knowledge as subordinate (Writer) and contemporary structures nearly void of Indigenous histories, knowledge. languages, woridview, andpedagogies (Batti.ste, 2002). Critical Race Theory challenges standard practices byproviding a counter narrative. However, in some ways. Critical Race Theory furtheremphasizes or gives credence to the conventional narrative by continually focusing,discussing. and responding to the currently accepted philosophical frameworks. Theapplication of Indigenous theory removes the need for counter narratives becauseIndigenous theory purports that Indigenous knowledge has always existed. Indigenousknowledge systems have their own frameworks and disciplines that can be free ofEurocentric validity (Battiste. 2002; Wilson, 2008). Indigenous theory steps beyondcounter narrative, social change, and the general emphasis of negation, by includingtenants of hidigenous knowledge and ways of knowing, including storytelling.Many Native scholars (e.g., Wilson, 2008) believe that CBPR is an ideal approachto use with Indigenous populations because the defining principles and assumptionsfocus on improving the reality of the people in the community. CBPR is defined as a:collaborative approach to research, [CBPR] equitably involves all partners inthe research process and recognizes the unique strengths that each brings.CBPR begins with a research topic of importance to the community with theaim of combining knowledge and action for social change to improve cornrnunitv health and eliminate health disparities.(Minkler & Wallerstein, 2003, p. 4)Further, some of the defining princ1ples and assumptions of CBPR include: (a) cornmunitv is the key unit of identity. a) co-learning for all communit partners andacademics occurs through genuine equitable partnership, (c) issues of race, ethnicity,sexism, and social class are addressed. (d) cultural humility is embraced, (e) an ecological and person in context perspective is taken, (f) community strengths areacknowledged and promoted, (g) the research process is cyclical and iterative, (h)building community partners capacity in the research process is a part of the work, (i)stoiy of partnership127findings and knowledge should benefit all partners. (0 work should lead to relevant,sustainable, and positive change for communities, and (Ic) long-ten-n commitments areneeded to effectively reduce disparities (Collins. et a]. 2018; Israel et a]., 2003).Whereas, traditional Western construcrivist and post-constructivist research perspectives promote a top down approach (i.e., the researcher dictates the research agenda andprocess), CBPR promotes a bottom up approach (i.e., the community dictates theresearch agenda and process). Indigenous Theory offers further distinction in that itfocuses on the importance of relationaiitv, CBPR, in a very limited way, is simihr toWestern approaches, in that a bottom up approach still maintains a hierarchical structure’in that the researcher is located on top and the community on the bottom By taking anIndigenous approach to CBPR we propose that a dynamic reciprocal relational processexists so that relationalitv takes priority over outcomes; a shared leadershiD role is utilized; and no hierarchical structure exists. Adopting this relational approach provides avehicle for universities and researchers to conduct research with instead of on Indigenous peoples (WiLson. 2008).Feminist and Indigenous epistemolouies and CBPR share many similarities. Forexample, all three perspectives are rooted in an awareness of differential power,oppression and privilege. Further, they require academics to embrace mutuality,empower community partners throughout the research process, be culturally sensitive, work to hear all voices, and recognize diversity with cultural humility.Additionally, the three perspectives reject the traditional “university researcher asexpert” model in favor of one that believes that every member of the researchteam is valued, each have important knowledge and contributions to share, andeveryone learns from one another through reciprocal relationships.Building relationsDakota Wicohan is a Native-led non-profit organization in Minnesota. founded in2002, whose mission is to revitalize Dakota to a living language, and throuuh it, transmitDakota life was to future generations. Dakota Wicohan’s programmatic strategies.remembering and reclaiming Dakota language and traditional life ways and reconnecting kinship relations, are vehicles for healing. weliness, and community development.In early 2012. Tracy Peterson, Dine’ from the Navaio reseivation and AssociateDirector of University of Minnesota Morris’s (UMM) Multi-Ethnic Student Program, introduced Heather. Assistant Professor at UMM. to Teresa Peterson,Dakota from the Upper Sioux Community and Dakota Wicohan’s ExecutiveDirector. By introducing Heather to Teresa, Tracy staked his relationship withTeresa, and his reputation in Indian country, on Heather’s positive intentions.Heather reflects on her thoughts and feelings during this rime:I was amdous about beginning this line of research because I understood thetrust Tracy was placing in me, knew about the barn researchers and universities have caused Native people and communities, and was aware of thenegative perception of research in Indian country. Further. I felt an added
128A stoiy of partnershipHI. Peters and T.R. Petersonweight because UMM began in 1887 as the Indian Industrial School (Ahem,1984) and boarding schools have and continue to have negative impacts onNative families and communities.Teresa recounts her thoughts dunng the early stages of this relationship:Our work at Dakota Wicohan is all about improving the lives of our cornmumtv through revitalizing our language and cultural life ways. Any researchDakota Wicohan would engage in would need to stem from that purpose.Further, nothing for us without us.After an initial conversation, about the prospect of collaborating on a researchproject. Teresa invited both Tracy and Heather to meet Dakota Wicohan staff andyouth at an overnight summer camp. Teresa reflects:The time spent at camp was simply to build relationships and trust betweenHeather, the youth, and the Dakota Wicohan family and was necessarybefore any talk of research could occur. In Dakota community, interdependence is emphasized and supported through relationships, responsibilities, and reciprocity.Research in Indian country is not separate from life or from people; research isceremony and is based on relationships (Wilson, 2008). Teresa notes:For Indigenous people, those around you are not participants, clients, or customers but nephew, granddaughter, auntie, and grandfather. I felt a responsibiitv to the Dakota community to determine if Heather’s conmiitment wasgenuine and if she intended to maintain accountability to the newly developing relationships.Teresa put Heather through a process of initiation, a test of respect, and culturalimmersion to sec if she would demonstrate an overall willingness to be researcher asparticipant (Fitzpatrick, Sanders, & Worthen, 2011; Gall, Gall, & Borg, 2007). While atcamp. Heather volunteered to gather and carry fire wood, serve meals, and clean.After dinner, Teresa and the older staff members went to their respective homesleaving Heather and Tracy, to camp with Dakota Wicohan youth. Teresa recalls:I wanted to see how Heather would respond because in alignment withDakota culture, and its value of humility and respect, it was important to see ifHeather was coming in as an equal, willing to join in the labors of work andsleep on the ground with the participants she hoped to study.On the last day of camp, Teresa mentioned two books Speaking of Indians Deloria,1998) and Research is Ceremony ‘Wilson, 2008) because, as Teresa states:129Frequently, non-Native people expect Natives to educate them on ourhistory and culture, We’re tired of doing this. Native people walk in twoworlds, become proficient in two knowledge systems, two woridviews:mainstream and Indigenous. Non-Native people need to do their homework before rhe’ come into our communities. They need to read somematerial written by Indigenous scholars.Heather reflects on Teresa’s recommendations:Teresa briefly mentioned two books during our time at camp. I made amental note and ordered these books as soon as I returned home. Irespected Teresa and knew I had a lot to learn about working in Nativecommunity. During our next meeting, I discussed the readings withTeresa. I wanted to demonstrate my respect for her opinion and theteachings of Native authors.Teresa reflects on Heather’s behavior at their next meeting:After observing I-leather’s actions and how she engaged with the Indigenousreadings and subsequent discussion, we. decided that the Dakota Wicohancommunity would partner with Heather on a research project.Research design and methodsDunng our fourth visit, after trust had been established, we began discussingthe research project. Since Indigenous peoples have their own ways of organizing and transmitting knowledge (Battiste. 2002), the inclusion of communitymembers as research partners provides an invaluable gift that traditional researchmethods do not. Thus, in line with Feminist and Indigenous epistemologies,we agreed to utilize CBPR, so that Dakota research partners would shape allphases of the research project (e.g., conceptualization, desin. data collection,data analysis, and writing). Heather reflects on an early misstep:After we met a couple of times to talk about the research prokct we had no goalsor objectives. In eagerness to meet a grant deadline, I proposed an idea for theresearch project: utilize Indigenous research methods as the means to improveNative youth’s mental and physical health (i.e., anxiety, depression, substanceabuse, suicide, and levels of physical activity). By identiñ’ing the study focusmyself I violated one of the principles of CBPR and research from Indigenousand Feminist paradigms. Further, my action violated an instrumental underpinning of both epistemologies in that I proposed a problem focused approachinstead of an asset or strength based approach.Teresa refleccc on I-leather’s mistake:
130A story of partnershipH.). Peters and T.R. PetersonWhile well-intentioned. Heather’s proposed idea seemed like she had it allfiirured out. I could see how a partnership could be useflil to our work, but itreally needed to be developed from within.Additionally. Heather disregarded the fact that her DW research partners were theexperts in their lived experiences (Neysmith, 1995) and that as less empoweredmembers of society, they would provide a more complete view of their reality(Nielsen. 1990). Neglecting to include DW research partners also increased thelikelihood that significant questions would be missed thus decreasing the possibilityof creating true social change (Whalev, 2(101).Moving forward. Heather confronted her standard Western approach as anassistant professor from mainstream academia by working to empower her Dakotaresearch partners, value their perspectives, and create space for them to move fromthe margins onto equal footing Tisher, Butryn, & Roper, 2005). Teresa reflects:Through this process, we (Dakota Wicohan research partners) explored ouroptions and decided to take a strengths-based approach and focus on theWicozani (overall health and well-being) of Dakota Wicohan communitymembers.We identified our variables of interest by paying attention to the details of DakotaWicohan coninsunity member’s lives and the likely factors that influenced theirIVicozani Whaley, 2001). Specifically. we decided to measure Dakota Wicohancommunity members’ sense of belonging to both Dakota and White communities;perceptions and impacts of historical losses; connectedness to community; beliefiabout Dakota l
2 History of feminist sport psychoiov Diane L. Gill 3 Yes. I am a feminist: My interwoven journey in sport and feminism 36 Taflya Prewitt-147ite 4 Feminist sport psychology ethics 46 Erica Tibbetts 5 Feminist and spor
true feminist approaches, and sport psychology lags further behind. Clearly, gender issues . are . prominent in sport psychology, and a . feminist . perspective (or perspectives) could belp us address these many issues. Sport psy chology typically follows the lead of the larger psychology
1. Sport psychology – Sport practice: Sport psychology is faced with issues that arise from exercise and sport practice. It tries to better understand these demands and attempts to give assistance in satisfying them. 2. Sport psychology – Psychology: Sport psychology is
Applied Sport Psychology and the Age of Accountability Although applied sport psychology is an exciting, up-and-coming field, responsible researchers and practitioners need to recognize that applied sport psychology still is living in the fiAge of Accountabilityfl (Smith, 1989). That is, paralleling the
Sport and Exercise Psychology Research From Theory to Practice Edited by Markus Raab Department of Performance Psychology, German Sport University Cologne, Institute of Psychology, Cologne, Germany; School of Applied Sciences, London South Bank University, London, United Kingdom Paul Wylleman Research Group Sport Psychology and Mental Support .
Feminist Literary Criticism and Wuthering Heights BISWANATH MAHAPATRA Department of English, Khatra Adibasi Mahavidyalaya, Khatra, West Bengal, India Feminist criticism is the most outstanding discovery in the realm of theory as well as in the world of women. Feminist criticism comes in literary world in many forms and feminist critics have .
of Anglo-American feminist literary theory, talks about two kinds of feminist criticism: the first one is the feminist critique, that offers feminist readings of male texts in which stereotypes of women in literature are questioned. In her opinion, this approach is limited because it relies on male critical theory to be universal.
Feminist research provides less biased and vague answers to questions evolving from the lives of women concerning the patriarchal society. Harding talks about the classification of the three positions: feminist standpoint theory, feminist
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