Abstract
This qualitative embodied artistic inquiry self-study explored how I used my embodied power in an ethical and intentional way as a dance/movement therapist and illustrated how I experienced my embodied power as informed by relational-cultural theory and racial identity development theory. This led to an exploration of my racial identity as a White, second-year dance/movement therapy and counseling graduate student, who also identifies with other dominate cultural groups. Data were collected through five authentic movement sessions with a trained authentic movement practitioner. Data analysis took the form of creative synthesis through embodied writing passages following each authentic movement session. Results included a journey of self-compassion through a growing movement repertoire, which developed into three themes: self-acceptance, ownership of the past, and choice. Implications demonstrated the importance of therapists exploring theoretical frameworks that align with or challenge one’s worldview, and continuously engaging in introspective exploration of one’s racial identity.
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Funding provided through the Lenore Hervey Artistic Inquiry Award.
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Appendix 1: Definition of Terms
Appendix 1: Definition of Terms
Aesthetics “The discriminating appreciation of qualities reflected in form” (Hervey, 2000, p. 93); one’s preferences of how they see and make art (Hervey, 2000).
Authenticity Authenticity is displayed within a relationship when each participant is able to accurately share her or his insights, emotions, and life experiences, (Jordan, 2010), and reflects an honest, intentional sharing of these insights, emotions, and life experiences to promote the growth and development of the individual and the relationship (Purgason, Janee, Cashwell, Jordan, & Reese, 2014).
Body-knowledge How one understands and make sense of movement based on their cultural and social experiences (Moore & Yamamoto, 2012).
Body-prejudice The connotation (positive or negative) one gives to movement they observe (Moore & Yamamoto, 2012).
Color blindness An outlook, often harnessed by White individuals, where race is minimized or ignored (Brown, 1999; Gushue & Constantine, 2007; Stuart, 2012).
Connections/disconnections Connection is an interaction that involves mutuality, emotional accessibility, and the five good things (see Appendix 1), while disconnection usually involves disappointment and feeling misunderstood (Jordan, 2010).
Culture The influences of individuals’ upbringings (nature and nurture) that influence their personal identity, including the power and privilege they both hold and have been subjected to (Chang, 2009; Dosamantes-Beaudry, 1997; Hervey & Stuart, 2012; Smith, 2008).
Embodied “Attending ‘with’ and attending ‘to’ the body” (Csordas, 1993, p. 138); intersubjective understanding through lived-body experiencing (Gendlin, 1962; Hervey, 2007).
Embodied experience One’s embodied experience is the kinesthetic lens through which one interprets and makes meaning of one’s experiences (Meekums, 2006). All embodied experiences are informed and dependent upon one’s culture (Meekums, 2006).
Embodied power For this study, embodied power is defined as one’s felt-experience, on a kinesthetic level, of one’s personal power (ability to create change), as informed by Schubert (2005), Ivey et al. (2012), Meekums (2006), and Miller (1986).
Ethical For this study, “ethical” is defined as abiding by the American Dance Therapy Association (ADTA) Code of Ethics (American Dance Therapy Association, 2015).
Five good things Outcomes of engagement in growth-fostering relationships: an increased sense of zest or energy; increased understanding of self/other/relationship; an overall improved sense of personal worth; an increased ability to be productive; and a desire for more connection (Jordan, 2010; Miller, 1976).
Identity “How we name and describe who we are to others” (Caldwell, 2016, p. 220).
Intentional For this study, “intentional” is defined as meaningful use for the sole purpose of therapeutic gains and personal growth for the client/therapeutic relationship between client and therapist, as informed by the ADTA Code of Ethics Sects. 1.1 (fundamental respect for the clients) and 1.4 (professional role boundaries) (American Dance Therapy Association, 2015).
Mutual empathy The experiences that occur when a listener shows that she or he has been affected by the experiences of the other (Ivey et al., 2012).
Perceived mutuality “The ability to maintain a sense of self, yet be open to the change experiences that emerge from relating to other,” (Lenz, 2016, p. 416), which can lead to greater levels of trust and respect within relationship (Lenz, 2016).
Power For this study, power is defined as a personal force that may be accessed and enhanced through mutual relationship with others, which moves us towards collaborative growth and empowerment, and enables us to create change, as informed by Schubert (2005), Ivey et al., (2012), and Miller (1986).
Power-over The historical use of power for domination and personal gain (Fay, 2011). Social order is viewed as hierarchical; institutional processes are paternalistic; relationship is pedagogical; and interventions are corrective and punitive (Fay, 2011).
Power-with Anti-oppressive use of power (Fay, 2011). Social order is viewed as unjust; institutional processes are aimed towards solidarity; relationships are mutual and dialogic; and interventions take the form of advocacy and political action (Fay, 2011).
Power-within Modern use of power (Fay, 2011). Social order is viewed as egalitarian; institutional processes aim for individualism; relationships are neutral and professionally distant; and interventions take the form of counseling and personal support (Fay, 2011).
Privilege An immunity or special right granted to a specific group of people, which is assumed, normalized, unchallenged (Brown, 1999; Dubois, 1992; Evans & Foster, 2000; Gushue & Constantine, 2007; Haggerty, 2009; Helms, 1990; Hickey & Austin, 2009; Hughey, 2010; Leuwerke, 2005; McDermott & Samson, 2005).
Relational-authenticity A conceptual dimension of growth fostering relationships according to the RCT framework (Lenz, 2016). “The capacity to bring one’s real experience, feelings, and thoughts into relationship, with sensitivity and awareness to the possible impact on others of one’s actions” (Jordan, 2010, p. 101).
Relational awareness For this study, “relational awareness” is defined as the conscious recognition of one’s relational images, and the understanding that these images form the basis of one’s current interactions and relationships with others, as informed by Ivey et al. (2012), Jordan (2010), and Purgason et al. (2014).
Relational-cultural theory (RCT) A therapeutic framework, born out of the feminist counseling and therapy movement, which includes key concepts such as mutual empathy, relational awareness, connections and disconnections, relational images, and authenticity (Ivey et al., 2012; Purgason et al., 2014).
Relational empowerment “The degree to which individuals trust themselves to be different from others, while also recognizing that growth is a possible outcome of conflict when authentic relating and creative action are present” (Lenz, 2016, p. 416).
Relational images The past experiences and relationships that color and influence how one perceives the world currently (Jordan, 2009; Miller, 1986).
Whiteness Denotes the attributes associated with being a racially White person (Brown, 1999; Dubois, 1992; Evans & Foster, 2000; Gushue & Constantine, 2007; Haggerty, 2009; Helms, 1990; Hickey & Austin, 2009; Hughey, 2010; Leuwerke, 2005; McDermott & Samson, 2005; Stuart, 2012).
White guilt “A collective mindset, feeling, or behavior associated with being racially White” (Stuart, 2012, p. 9), that often results in racially White people averting responsibility for racist acts due to sense that they had no role in constituting the superiority of Whiteness (Haggerty, 2009; Stuart, 2012).
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Rot, S.C. Stepping In: My Experience of Embodied Power Through the Relational-Cultural Framework. Am J Dance Ther 40, 44–67 (2018). https://doi.org/10.1007/s10465-018-9273-9
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DOI: https://doi.org/10.1007/s10465-018-9273-9