Volume 28 Number 4
April 2007 549-566
© 2007 Sage Publications
Feminist-Informed Critical 10.1177/0192513X06297331
http://jfi.sagepub.com
Multiculturalism hosted at
http://online.sagepub.com
In this article, the authors draw from feminist, critical, and multicultural
research traditions to identify fundamental assumptions for researching from a
feminist-informed, critical, multicultural stance. Core considerations include
amplifying marginalized voices, interrogating the politics of knowledge pro-
duction, ensuring research benefits to those at the center of analysis, attending
to culture and context, holding ourselves accountable as researchers for our
own multicultural competence, and using diverse methodologies to support
social equity. They offer examples of critical multicultural research and argue
for the potential of this approach to contribute to a corrective research agenda
in the field of family studies.
549
550 Journal of Family Issues
Defining Concepts
Terms that reference constructs of culture, ethnicity, and race are often
used in ambiguous, confusing ways that at best ignore important distinctions,
McDowell, Fang / Family Research 551
and at worst serve to maintain social inequities (Turner, Wieling, & Allen,
2004). For the purpose of this article, we define culture as sets of shared beliefs,
values, and social practices. We define ethnicity as “a person’s identification
with a group of people of the same race or nationality who share a common and
distinctive culture” (Turner et al., 2004, p. 261). We define race as a socially
constructed identity grouping that functions to maintain oppressive intergroup
power dynamics in some national contexts, including the United States.
Because racial identity is based on ancestral nation and shared history and/or
experience in the United States, it is often linked to culture and ethnicity. We
use the term feminism broadly to include the many feminist discourses (e.g.,
Marxist feminist, poststructural feminist, Black feminist, womanist, radical
feminist, Chicana feminist) acknowledging the historical disparities and dis-
similarities in lived experience of women across racial and/or cultural and
socioeconomic groups. We use critical multiculturalism to refer to a nonessen-
tialist perspective that values diversity and acknowledges the politics of cultural
differences and social location. Finally, we define critical multicultural
research as research that is (a) informed by critical, feminist, and multicultural
theories; (b) supportive of equity and inclusion; and (c) centered on the con-
cerns of those inhabiting traditionally marginalized and oppressed social loca-
tions. Critical multicultural research (CMR) is therefore a broad term that
refers to the many research approaches which share these similarities.
Critical Multiculturalism
may collaborate to meet a general goal and then allow methods and specific
outcomes to unfold through the research process. This may lead to identi-
fying mechanisms for resisting oppressive forces and developing strategies
for taking action toward social justice. Research findings are often used to
advocate for changes in policy and practices that make a positive difference
in the lives of those studied (Casas & Thompson, 1991; Small, 1995). For
example, Teresa participated in an inquiry group process with a multiracial
team of family therapists who were concerned about the lack of under-
standing and sensitivity in the field toward multiracial identity. Through a
process of reviewing literature, discussing and developing frameworks
for therapeutic work with multiracial individuals and families, and sharing
personal experiences of racism relative to multiracial locations, group
members were able to apply and advocate in the family therapy field for
“critical conversations” in working with multiracial clients. This process
encouraged professional development in coresearchers, offered an avenue
for liberatory conversations with clients, and informed others in the field
about social, political, and personal dynamics relative to multiracial iden-
tity (McDowell et al., 2005).
Participatory action research (PAR) is an example of a research
approach in which the primary goal is to benefit participants. In this
approach, researchers work collaboratively with participants, often as core-
searchers, in ways that are mutually beneficial and explicitly political
(Small, 1995: Small & Uttal, 2005). PAR was developed in non-Western
countries and has been applied to family research and mental health issues
in developing countries and First Nations research (Hudson & Taylor-
Henley, 2001; Nastasi, Varjas, & Sarkar, 1998). PAR has also been applied
from a feminist perspective in a number of studies (e.g., McClennen, 2003;
Renzetti, 1995). Turnbull, Friesen, and Ramirez (1998) advocated for the
use of PAR in family studies research and offered a detailed account of
implementing PAR at all levels and phases of family research, arguing that
it is particularly empowering, relevant, and useful to families. We offer a
more specific example of using PAR near the end of this article.
of humility and respect for each other as well as the willingness to risk
having difficult conversations.
Negotiating power sharing required open and continuous reflection about
our relationships relative to power and social location within society, the
family studies program, and the group itself. We had to name the privilege
White group members brought with them and the elevated social position of
faculty who are awarded greater power to shape and interpret student–faculty
interactions. Our collective willingness to be transparent about the relative
positions of all members was an important starting point. For example, in one
instance Teresa was in conversation with a coresearcher of color who
remarked on how a White person (Teresa) acknowledging racism was partic-
ularly validating. Shi-Ruei was able to call attention to this dynamic. She
challenged Teresa to recognize the unearned privileging of her voice and
asked our coresearcher to consider why her experience of racism was any
more “real” via the “authority” of a White colleague’s validation. The con-
tinual unveiling of privilege stood alongside an ongoing process of analyzing
experiences of marginalization and oppression as group members wove in
and out of sharing personal and professional experiences—recognizing that
the “professional” is always “personal.”
Our diverse claims to local knowledge and the lack of attention to race in
family therapy lent authenticity to the inquiry and consciousness-raising
process. No one could take the ultimate position of “expert.” To learn, we had
to “do research.” We determined our direction as the project unfolded. Our
methods included critiquing family studies literature on race, sharing per-
sonal and professional experiences of racism and privilege, and consulting
with each other on racial aspects of our clinical work.
Sustainability was demonstrated as an outcome through the personal
development of all coresearchers, which in turn led us to take action in our
workplaces and professional field. All of us reported an increase in racial
awareness (e.g., ability to acknowledge and critically examine racial issues,
including one’s own racial self), knowledge of the social impact of race
(e.g., demonstration of racial knowledge and fluency talking about race),
and our abilities to intervene (e.g., appropriately and effectively challenge
racial inequities). For example, an African American coresearcher had been
socialized not to discuss race outside of her own racial group. The dialogue
group helped her become more cross-racially fluent. This in turn allowed
her to effectively challenge a White male cotherapist who had repeatedly
demonstrated racism in his interactions with clients. Another example
involved a Mexican American coresearcher who was able to sit with a
White client who insisted that the coresearcher was not “Mexican” but
562 Journal of Family Issues
“Latina.” The ability to sit with this client and help her move toward aware-
ness of her own racism was supported by consultation with the dialogue
group. Students and faculty in the broader family therapy program were
also affected as student coresearchers began raising issues of race and
racism more frequently in classes, supervision, and with colleagues at their
clinical practicum sites. The PAR group also took action aimed at unveiling
racial inequity and raising racial awareness by publishing an article in the
family therapy literature and presenting a workshop on raising racial aware-
ness in family therapy at a national conference.
Challenges
research process in ways that strengthen and deepen our social conscious-
ness and connect us with the realities of individual, family, and community
life. In our limited experience, working alongside disenfranchised partners
has had a way of humbling our tendencies as academics to get lost in theo-
retical minutia in favor of engaging in practical, concrete, and useful
research activities.
Conclusion
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