2005 FQS http://www.qualitative-research.net/fqs/
Forum Qualitative Sozialforschung / Forum: Qualitative Social Research (ISSN 1438-5627)
Volume 6, No. 1, Art. 32 ­ January 2005
Learning From Flyy Girls: Feminist Research Ethics in Urban Schools
Kathryn Scantlebury
Abstract: Ethics for feminist researchers foreground
issues of identity and subjectivity for the researched
and researcher. Feminist research intends to be
transformative by focusing on inequities that impact
girls and women. For African-American girls in urban
schools, those inequities occur out of and in the
classroom.
Key words: feminist research, urban schools,
ethical considerations
1. Introduction
2. Feminist Research, Researcher and the
Researched
3. Learning from Flyy Girls
4. Coda
References
Author
Citation
1. Introduction
I became involved with girls in urban settings during a sabbatical leave in Ohio. After that
experience, I continued to work with Kenneth TOBIN and his Discovering Urban Science group
(DUS, http://web.gc.cuny.edu/urbaneducation/urbansc/) in Philadelphia. I was the only scholar in
the group who used feminist theory as the primary framework to understand our data. What
does the phrase feminist researcher mean? And as a white, feminist scholar, how did my
approach to research in urban schools and the ethics involved with that research differ from my
colleagues working in the same settings? The next section provides an overview of feminist
research and Black feminist theory. I then discuss the overlap between these two theoretical
frameworks and illustrate the ethics associated with feminist research in urban settings. [1]
2. Feminist Research, Researcher and the Researched
Researchers have noted that African-American boys' lifeworlds have potentially detrimental
influences on their lives and their involvement with school (SEILER, 2001). However, there is
little research based in urban high schools that has considered the interconnection of gender
with race and socioeconomic status, especially as it pertains to female, African-American
students. When I became involved with Discovering Urban Science, the question in my thoughts
was "what about the girls?" Who is pursuing their issues and learning their stories? How do
their lifeworlds impact their science learning? Thus, using a feminist perspective, I focused my
research on the girls I met through DUS. [2]
What is different for a feminist researcher compared with other researchers? How does a
researcher self-define as feminist? Feminist research brings gender to the foreground and
attempts to understand the perspectives of girls and women. Often research studies have ignored
girls' and women's lifeworlds because researchers perceived the private sphere, which is strongly
associated with the lives of females, as boring. Within feminist research, the private sphere is
as, if not more, important as the public sphere. The lifeworlds of girls and women should be an
important focus of the research. The identification and recognition of daily experiences plays
the same role that it does in validating women's experiences in feminist research in general,
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
that is, it opens them to discussion, accepts them as valid, and enables a critical look at their
fundamental ideological assumptions. And an expanded view of the value of experience can
provide opportunities for new insights and theoretical approaches (KNIGHT, 2000). [3]
Feminist research aspires to be transformative and deliberately considers ways to enhance the
agency of women and girls. A feminist researcher will explicitly acknowledge the subjectivity of
her/his perspective and others who are involved with the research. However, rather than ignoring
the subjectivity or using other methods to minimize the impact of subjectivity on the research and
interpretation, feminist researchers view subjectivity as an asset. The foregrounding of subjectivity
also brings into focus the need to consider ethical issues associated with conducting research
(REINHARZ, 1992). [4]
KNIGHT (2000) proposed five aspects of ethics that feminist researchers need to consider.
Those aspects are (a) situating one's identities; (b) informing one's daily lived experiences; (c)
addressing inequalities; (d) representing one's research; and (e) reflecting on new possibilities.
By being aware and situating one's identity, a feminist researcher can begin to understand the
power, oppression, and interpersonal relationships of the research subject (KNIGHT, 2000). A
person's identity is time and space dependent and varies in different circumstances. However,
there is a core self that is established early in life but is also relational through the social constructs
of oneself in response to other beings and situations (HEKMAN, 2000). I am a white, middle
class female and although I was raised in a working class home, my education moved me
solidly into the middle class. As a white feminist researcher, I was conscious that my white
solipsism could ignore the life experiences of African-American girls when conducting research
in settings that are complicated and complex (RICH, 1979). While I deal daily with the masculine
hegemony of Western society, my whiteness affords me a privilege not experienced by African
American girls, especially those in urban schools. The girls I met when working in DUS dealt
with multiple ideologies that impacted their identities. First, there is the Eurocentric culture that
values "White" as the norm and defines other races and cultures as "other." These young
women also contend with both the dominant patriarchal hegemony that exists in Western
societies and the strong influence of African American culture (BOYKIN, 1983). [5]
Part of my subjectivity in conducting research was my limited understanding of the context. I
needed to educate myself about the research setting, the girls' everyday lived experiences, and
develop the tools to conduct research in urban schools. Thus during my sabbatical, I expanded my
background knowledge of feminist theory to include Black feminist and critical race theory by
reading the research of Black and African-American feminist authors such as bell hooks,
Patricia Hill COLLINS, Elizabeth SPELLMAN, and others. From this reading I began to understand
that sexism and racism impact African-American girls in unique ways. African-American women
are subjected to multiple societal oppressions and portrayed in various negative images as
servants, domineering women, aggressive sexual beings or a drain on societies' resources. The
dominant White culture in the United States attempts to control Black women using the powerful
images of mammy, matriarch, welfare mother or sexually aggressive woman (COLLINS, 1991;
SPELLMAN, 2001). African-Americans women are subject to the embodiment of racism and
sexism, which is often used to ignore the class/economic issues that also impact their lives
(COLLINS, 1998). [6]
COLLINS' (1991) Black feminist theory provided the framework for me to understand the
inequalities that impact African-American women and to interpret data, such as the interactions
between teachers and students and student to students. For example, in an African-American
community, neither emotion nor ethics is subordinate to reason. Instead, emotion, ethics, and
reason are used as interconnected, essential components of assessing knowledge claims. In
an Afrocentric feminist epistemology, values are central to the knowledge validation process,
thus research using Black feminist theory always has an ethical aim. [7]
There is a strong oral tradition in African-American culture (BOYKIN, 1983). The use of voice
also has a strong place in Black feminist theory because what counts as knowledge includes the
use of dialogue in assessing knowledge claims, everyday experience and actions, an ethic of
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
caring, and an ethic of personal accountability in an expanded definition of knowledge (COLLINS,
1991). Dialogue means that all members of the group actively participate in the discussion. The
discussion is not only in regards to one's idea but also addresses the relationship of the ideas
to the community and its members. A silent community member during a discussion may be
interpreted as cheating (COLLINS, 1991). As I spent time in urban schools, I began to
understand the importance of emotion, voice, and dialogue in African-American culture.
Teachers cognizant of those traditions often allowed and encouraged students to call out and use
their voices in ways that myself as a white, feminist researcher initially viewed as encouraging a
classroom environment that disenfranchised girls. However, as my experience and knowledge
of urban classrooms grew I began to understand the importance of students, and especially the
girls in using their voices to articulate their science knowledge. [8]
The role of dialogue in producing knowledge extends further than the ability to debate and
defend one's ideas. For students, sharing of dialogue may express itself in terms of asking
peers for their opinions, interjection of one's own ideas when another is speaking, or "finding
and expressing one's voice." Finding one's voice is a particularly gendered notion because
males are usually encouraged to verbalize their thoughts and ideas, while females are not. Women
of Color1
have two key strategies when using their voice, silence and outspokenness (HURTADO,
1996). Women of Color may deliberately remain silent and listen to gain knowledge that can be
shared and discussed when they return to their communities. [9]
Conversely, Women of Color also use outspokenness as a strategy to express their ideas and
test their knowledge. However, in school settings, outspokenness can be viewed negatively.
For example, teachers labeled girls who talked with expressiveness and enthusiasm as "those
loud black girls" (FORDHAM, 1996). These girls were often isolated from the class and denied
the opportunity to learn because they did not conform to the white middle-class views on
femininity. Black feminist theory enabled me to understand that the girls' outspokenness as a
survival tactic that they have learnt from their community. During our research we found that
when teachers encouraged girls' outspokenness, the girls became engaged with science.
However, this practice also disenfranchised quieter students (SCANTLEBURY, 2004). And
although it is important for teachers to respect the girl's cultural backgrounds which may be
different from their own and to teach in culturally adaptive ways. Teachers, and I, also have an
ethical responsibility to educate the girls on the importance of code switching when moving
between cultures. For example, expressive talk in the classroom that uses verve and gestures
can be viewed by those who do not have an understanding of African American culture as
threatening behaviors in public settings such as retail stores. [10]
The role of emotion is key within Black feminist theory. If a person has views or opinions, the
depth and strength of the emotion that s/he portrays in offering the opinion further validate
these. An argument delivered without emotion is less credible than one where the person is
showing what s/he believes. Personal accountability of knowledge is also critical. Knowledge
claims include reason, emotion and ethics (COLLINS, 1991). The Black feminist theoretical
standpoint proposes that knowledge and how it is shared includes experience, dialogue, ethics
of caring, and personal accountability. When a knowledge claim is made, it is quite possible
that African-American students, especially females, will ask how the knower thinks and feels,
as well as personal details. [11]
With an ethic of caring, people value individuality, express and share their emotions and
personally validate their knowledge through showing emotive action and dialogue actions. A
person has views or opinions, and the depth and strength of the emotion that s/he portrays in
offering the opinion further validate these. An argument delivered without emotion is less
credible than one where the presenter is showing what s/he believes. The ethic of care also
includes empathy. People may not share their knowledge if they believe the listeners not to be
empathetic. There is a trust between a person and with whomever she is sharing the knowledge.
1
HURTADO (1996) capitalizes Color because the term includes people from specific ethnic groups.
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
Within personal accountability, the Afrocentric ideal expects that a person relates to, believes
in, and reflects the values of the knowledge. [12]
As I developed my understanding of Black feminist theory, I began to interweave the feminist
ethics and methods regarding research techniques. I needed to show respect to the girls who
were willing to work with me, and learning about their culture was one aspect of that respect. I
realized I needed to share with the girls why I thought the research was important, what I was
learning from the work and how I felt about that work. As a feminist researcher, using qualitative
methods, I could critically challenge the researcher-researched hierarchy. For example, a feminist
approach is that interviews reflect a conversation in which the participants and researcher shares
and discusses ideas and issues, rather than a conventional style in which the researcher asks
questions seeking information, clarification and other data, but does not share any personal
information or answer the subject's questions since they are conventionally deemed by the
researcher as irrelevant to the research. If the girls asked me personal questions, I would
answer. I developed social capital in the science class by sharing my chemistry knowledge with
the girls and offering them help with the content. As a middle class, white woman and feminist
researcher, I sought assistance from teachers and others in DUS to understand the girls'
lifeworlds, used Black feminist theory to understand the data and constantly monitored my
responses and reactions to the different classroom atmosphere in urban schools. [13]
3. Learning from Flyy Girls
One morning, while I was getting ready to go into Philadelphia to spend the day in a chemistry
classroom working with a teacher and her students, I chose a shirt that initially I thought, "no that is too
tight, I can't wear that." Then I laughed, put the shirt on and drove to North City High. At North, I would
spend time in chemistry classes, Chantrelle, Danielle, Tiffany, and Chenay were the young women I
thought of when I laughed at my white, middle class reaction to a tight shirt. These young women
proudly wore the fashions popular with teenage girls, and unlike white women like myself who were
taught to use clothing to cover body flaws, Chantrelle, Danielle, Tiffany, and Chenay wore their jeans
low, their shirts tight, and their earrings large. Rather than cover up a less than perfect body, they wore
the current fashions proudly, talked and laughed loudly and had the confidence to expect their
teachers to teach. (Field note)
The experience of working with urban African American girls has provided me the opportunity
to reflect on the meaning of being a feminist scholar/researcher and the ethics associated with
that role. I have used Black feminist theory in conjunction with feminist research ethics to explore
the issues of teaching and learning science in urban schools with predominantly African-American
students. There is a large overlap between Black feminist theory and feminist research ethics.
The issue of voice is foregrounded, and a feminist researcher must be cognizant of how the
participant's views are portrayed. Visiting and conducting feminist research in urban schools
placed me in a position to reconstruct my perspectives on urban, teenage girls and develop an
appreciation for the strength of the young women I met in those settings. Their assertiveness in
focusing on their needs, their self-determination, and resiliency, garnered my respect and made
me question aspects of my identity. The vignette on body image illustrates something I learned
about my own identity from the girls. Rather than be concerned about others' perceptions, their
self-confidence gave me the confidence to challenge stereotypes. [14]
However, acting within an ethic of care, I was also able to support one of the girls' teachers
about the school dress code. Girls were not allowed to wear shirts that bared their midriffs or
tops with thin straps. Chantrelle, Tiffany, and Chenay challenged their teacher on the school's
dress-code policy. The teacher and I noted that the school was "a place of work" and what was
appropriate clothing for work was not what we would wear if going out "clubbing on a Saturday
night." The ensuing light-hearted teasing from the girls about the type of music played at the
clubs the teacher and I the might visit provided us the chance to talk about dress for different
situations, such as school, church and clubs. Thus we able to enact an ethic of care by showing
respect of girls' opinions, by providing a rationale as to why they should respect the school's
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
dress code and by illustrating that their everyday experience had already provided them the
knowledge on how to code-switch. [15]
During my first month's work on the DUS project, one of the teachers suggested I read the
popular novel Flyy Girl (TYREE, 1993). This book was an assigned English text and the girls
strongly related to the story because the novel was set in Philadelphia with the main character
an African-American teenage girl transitioning from middle to high school and dealing with her
unfolding sexuality. Many of the girls I have met in Philadelphia's urban schools are "flyy"2
, self-
confident, self-determining and use their agency to claim an education. African-American girls
from low-income families expect that they will enter and remain in the workforce for most of
their lives (WEILER, 2000). They place a high value on education because completing school
will improve their employment opportunities. [16]
Reading Flyy Girl, interviews and listening to the girls' stories, conversations during class, gave
me another insight in the lives of urban, African-American girls. Through their work with DUS, I
met two young women, Ivory and May. As part of my research, I asked them how gender
impacted their lives. Ivory (aka EB Marvelous) produced a rap music video and May wrote a
poem. These artifacts provided evidence as to how they viewed gender in their public and
personal lives. For the purposes of this paper I will focus on Ivory's rap music video, which she
titled "Gender": (In the available video, EB presents the rap piece she composed.)
GENDER
Girls going around having two or three kids.
Not knowing they responsibilities. Some men
taking care of they kids. Down the line comes
school drop outs ages thirteen and up going
around the hood giving they body to a group of
guys that's slimy. Later on these guys laugh and
start to call names and harass the fact that those
girls now have street names lose respect for
themselves. It takes a lot to learn. while men in
street gangs or ending up in jail. Start off
playing hooky game. And setting off school
bells. Then it's the thing those whose missing
school, chilling out thinking it's cool, just to
smoke marijuana they some damn fools. Friends
done dropped out of school. Its times you
suppose to be a leader most turn out a follower.
Drop outs becomes a big issue in life. For parent
who have a clue is to what they son do.
Say be seven in the arrive home at two.
You find your son and his friend sleep while
some on the phone. For men and women all you
can do is hope for the best. whatever happens
didn't hesitate ...Just find a way to clean up the
mess. EB Marvelous flow freestyles and
raps. And that all I can tell you about this gender
in the hood mess. I slay on the go, when I throw
my shot up its all water. I'm just a Philly cat
2
Flyy describes a girl who is attractive and fashionably dressed.
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
trying to speak my mind and when I rap heads
turn like I done commit a crime. I represented
the dabridge to the fullest. Dus I give you the
crowd. And my square is Cannes like we was to
get dough like them bulls from them playboy mansions.
EB Marvelous, Summer 2002 (Video file)[17]
Ivory's rap music video is very powerful, with words, music and images that address the gender
issues she encountered on a daily basis as a young African American woman in the city. Ivory
gave permission for the research group to show, share and analyze her gender project. She
has also presented research at national research conferences on urban science education with
other DUS members. [18]
Analyzing Ivory's "Gender" deepened my understanding of her lifeworld. Further, when Ivory
gave her permission for the DUS group to show the rap, this provided me the forum to talk with
others involved with science education about the issues impacting students in urban settings,
particularly girls. Those others include my preservice science education majors who study at a
predominantly, White, middle class university, my colleagues at the same institution and
science education researchers who do not spend time in urban schools. [19]
Ivory's rap provides an insight into the continuing double standards regarding to sexually active
female and males. For girls "who giving they body to a group of guys," lose respect and then
are given "street names." But Ivory shows her independent consciousness by noting that the
parents of girls and boys who have engaged in premarital sex, taken drugs and dropped out of
school should take the responsibility of their children's behavior and that they should "find a
way to clean up the mess." [20]
The rap shows Ivory's knowledge and wisdom about gender dynamics and her use of dialogue to
express her knowledge is another example of how African American women show connectedness
to their families and communities. Moreover, the rap provides insight to her cultural life as she
has interwoven video of her friends, the neighborhood, and images from popular rap music
videos. The video also illustrates her skill in the oral traditions, having rhythm and verve, and
using her voice (BOYKIN, 1983). [21]
As a feminist researcher, I am responsible for articulating Ivory's perspectives about gender, while
being cognizant of how others might misinterpret or re-interpret her perspective (KNIGHT, 2000).
Also, through my privileged position and alignment with feminist research ethics, it is important
that I give voice to the inequalities uncovered by research that impact Ivory and her sisters. And
as I lend that voice, and use dialogue, I need to reflect an ethic of care, acknowledge that the
personal accountability of the knowledge is as valid as other data collected during the research.
Further, showing emotion in sharing the research and telling the story is acceptable and
required! [22]
By sharing her daily experiences, Ivory has taught me how girls' roles as othermothers within
their kinship structures impacted their lives and their engagement with school. Othermothers
are women who raise or assist in the raising of children who are not their own biological offspring.
COLLINS (1991) links this role for women in the African American community to slavery when
children were routinely removed from the care of their biological mothers. The mothers were
expected to continue their daily work, while young girls and elderly women, that is, othermothers
raised the children. As I discussed elsewhere, the role of an othermother can impact urban
girls' engagement with school as they have the responsibility to nurse sick young cousins, nieces,
or nephews or escort them to school. Teachers can also expect girls to act as othermothers
when they ask girls to help boys who have been absent "catch up" on the class material. While
a girl is teaching one of her male peers, she is focused on his, rather than her, learning
(SCANTLEBURY, 2004). [23]
FQS 6(1), Art. 32, Kathryn Scantlebury: Learning from Flyy Girls:
Feminist Research Ethics in Urban Schools
 2005 FQS http://www.qualitative-research.net/fqs/
The role of othermother is an inequity for the girls, as boys are rarely asked to assume these
caretaking responsibilities. Within the ethics of feminist research, one needs to address
inequalities within the research and also how those results are conveyed to the society at large
(KNIGHT, 2000). Moreover, when I discuss these issues with my preservice teachers, teachers,
and colleagues, it is my responsibility to foreground that in some cases girls' absenteeism from
school may be due to family responsibilities rather than a disinterest in learning. [24]
DUS pioneered in science education using students as researchers. The group also had high
school students in different roles such as teacher educators, curriculum consultants, and video
makers. The use of video and the production of a rap music video as research provide a new
possibility to foreground the important issues for students. In this regard, the research aligns
with KNIGHT's (2000) ethics for feminist research and also the importance of acknowledging
and respecting individuality from Black feminist theory (COLLINS, 1991). [25]
The next steps for me as a feminist researcher are to ask the students to produce artifacts that
illustrate issues that they view as important or to wait until the students decide what aspects of
their science learning and the teaching they experience are of interest. I also need to educate
my preservice teachers about teaching in culturally adaptive ways for students such as Ivory,
Chantrelle, Danielle, Tiffany, and Chenay. For example, teachers often will shut down verbally
assertive girls, who may disengage from science. As a teacher educator, I use video of girls
working in science class that show teachers who encourage oral traditions and also teachers who
through gestures or words shut students down. I engage my preservice teachers in discussions
the pedagogical strategies they can use that would encourage students to engage in science,
be respectful of the students cultural backgrounds and also prepare the students for mainstream
culture. [26]
I also have an ethical responsibility to prepare the girls for a life within the mainstream culture.
The discussion around school dress-code policies provided an opportunity for me to enact an ethic
of care towards the girls. Other discussions also included issues related to outspokenness, and
how using one's voice as a challenge may be ineffective strategy. However, the ability to
develop a logic, critical oral argument is an important skill in science. Teaching girls how and
when to code switch between different cultures is an ethical responsibility for a feminist
researcher. As is educating teachers on how the girl's strengths in other areas, such as having
the self-confidence to speak up, produce a rap or question the status quo can be utilized to
develop science skills and knowledge. [27]
4. Coda
Flyy girls from urban schools face many challenges and their insights into how to deal with
those challenges can inform teachers, school administrators, and researchers. Feminist research
ethics demands that researchers foreground girls, value the knowledge from girls' personal
experiences, address inequalities, and reflect on how the research is re-presented to others.
Flyy girls expect no more and deserve no less. [28]
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Author
Kathryn SCANTLEBURY is an Associate
Professor in the Department of Chemistry and
Biochemistry at the University of Delaware. Her
research interests focus on gender issues in
science education.
Contact:
Kathryn Scantlebury
University of Delaware
Department of Chemistry & Biochemistry
Newark, DE, 19716, USA
Phone: 1 (302) 831 4546
E-mail: kscantle@udel.edu
Citation
Please cite this article as follows (and include paragraph numbers if necessary):
Scantlebury, Kathryn (2005, January). Learning from Flyy Girls: Feminist Research Ethics in
Urban Schools [28 paragraphs]. Forum Qualitative Sozialforschung / Forum: Qualitative Social
Research [On-line Journal], 6(1), Art. 32. Available at: http://www.qualitative-research.net/fqs-
texte/1-05/05-1-32-e.htm [Date of access: Month Day, Year].