2018
DOI: 10.1002/ajcp.12264
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Toward an Ethical Reflective Practice of a Theory in the Flesh: Embodied Subjectivities in a Youth Participatory Action Research Mural Project

Abstract: The focus of this paper is to demonstrate how embodied subjectivities shape research experiences. Through an autoethnography of my involvement in a Youth Participatory Action Research (YPAR) after-school program with low-income and working-class youth of Color from predominantly Latinx communities I examined my embodied subjectivities, via an ethical reflective practice, as these surfaced in the research context. Autoethnography is presented as a tool to facilitate an ethical reflective practice that aligns wi… Show more

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Cited by 33 publications
(27 citation statements)
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“…Therefore, psychodynamics may contribute to identifying and making‐sense of such emotional reactions by developing an introspective awareness about one's biases and assumptions through the practice of reflexivity (Case, 2017; Fernández, 2018), as a potential key aspect for process evaluation in community program implementation.…”
Section: Discussionmentioning
confidence: 99%
See 1 more Smart Citation
“…Therefore, psychodynamics may contribute to identifying and making‐sense of such emotional reactions by developing an introspective awareness about one's biases and assumptions through the practice of reflexivity (Case, 2017; Fernández, 2018), as a potential key aspect for process evaluation in community program implementation.…”
Section: Discussionmentioning
confidence: 99%
“…Besides, the emotional meaning of community and the strength of connecting self with the community are deemed relevant factors for the formation of community identity (Yang & Xin, 2016). This is particularly relevant if considering that introspective awareness about one's values, biases, and assumptions is strongly intertwined with the practice of reflexivity, which is widely recognized as a core competency in community psychology (Case, 2017; Fernández, 2018) allowing the deconstruction of hegemonic epistemologies (Allen & Mohatt, 2014; Gone, 2011). Therefore, as stated by King and Shelley (2008), “community psychology has yet to incorporate the insights and implications of the dynamic unconscious in its theorizing or scholarly writings” (p. 97).…”
Section: Introductionmentioning
confidence: 99%
“…We have utilised critical autoethnography as the methodology through which to gain access to the contours of the lead author’s transformative learning journey in enacting an activist approach based on young people’s voices. Inherent in critical autoethnography is a critical examination of power, culture and social processes, and how people navigate these systems (Fernández, 2018). Critical autoethnography differs from conventional autoethnography because of its explicit focus on issues of power which, therefore, allows for both a personal critique and a cultural critique within wider societal structures and systems of domination (Lynch & Kuntz, 2019).…”
Section: Methodsmentioning
confidence: 99%
“…The researcher turns the gaze inward, looking into oneself to better discern the lived experiences, subjectivities and disquieting beliefs that inform power and positionality in relation to the research and, most important, the researched (Denzin, 2003). Autoethnography is a methodological approach that centers the subjective, embodied, and situated experiences of the researcher within an ethnographic context (Fernández, 2018). As a qualitative research method, autoethnography is oriented toward engaging in critical reflexivity by and through the sociocultural, as well as the personal and political experiences of the researcher.…”
Section: Autoethnography: a Par Critical Reflexivity Toolmentioning
confidence: 99%