An embodied approach to EDI
Judith Fitzsimons is an Associate Consultant for The Diversity Trust, she’s currently exploring embodiment and its relationship to Equality, Diversity, and Inclusion work. Read her reflections on this research journey below, and stay tuned for future updates around this project.
The terms embodiment and somatics have become ubiquitous across social media and culture more generally. I will be exploring the possibility of an embodied form of EDI; a somatic approach to anti-racist and LGBTQ+- inclusive practice. As a White trainer, educator and coach with lived experience as a member of the LGBTQ+ community, it is important that I begin by honouring and acknowledging the Experts of Colour whose wisdom and research I discuss here: Lybra Clemons, Resmaa Menakem, Prentis Hemphill and Aiko Bethea.
The global racial reckoning which followed the murder of George Floyd in May 2020 and the recent international focus on LGBTQ+, trans and non-binary inclusion have served as urgent invitations to take full accountability of who we are and how we respond to each other across all family, work and social spaces. Resmaa Menakem is clear that we must devise living, embodied tools for anti-racism. And that “white-body supremacy, and the trauma that causes and perpetuates it, lives primarily in the body, not the thinking brain.” This could also be said for homophobia, biphobia and transphobia.
“There’s a way out of this mess, and it requires each of us to begin with our own body,” Menakem continues. An embodied approach to anti-racist practice, as well as LGBTQ+ and trans inclusive practice, will require us to reconnect with our bodies and to identify when and how we experience our bodily sensations during conversations around racism, homophobia and / or transphobia. To paraphrase Robin DiAngelo: these forms of discrimination are not events or incidents; they are structural and they are everywhere. The key to identifying the beginning of our- often unconscious- collusion in these structures is to notice our bodily sensations. This form of embodiment is a skill which sounds inherent, but actually requires practice and support for most of us.
Embodied EDI will build on existing Diversity Trust EDEI training programmes for organisations, enhancing the central legislative and educational content of those earlier sessions by (quite literally) grounding it in the embodied experience of the learner. Sessions begin by supporting participants to ground themselves and become aware of basic bodily sensations. As this form of embodiment work doesn’t come naturally to everyone, an effective container will be established at the beginning of each session, so that all learners are aware of sources of support and what self-care might look like throughout. The remainder of the session would build on learning from previous Diversity Trust EDEI training attended, with an added emphasis on the embodiment and social justice theories of educators such as Menakem and Prentis Hemphill. Participants will be supported to stay as embodied as possible throughout the session. The overall learning aim is that participants feel better resourced to contribute to, and lead, truly transformative workplace discussions around Anti-Racist Practice, LGB TQ+ and trans and non-binary inclusion. This is achieved by retaining an embodied awareness of what is arising somatically and being able to language this in an effective way which facilitates meaningful change, as opposed to simply “ticking boxes”.
“I think a lot of people thought (the term anti-racism) it was just a more elevated term for diversity, equity, inclusion. But as we’ve started to go through the process, we’re learning that anti-racism is different. DE&I are still very foundational and fundamental to work, but anti-racism is an active term where you are personally responsible. This is about self-awareness and taking full accountability of who you are.” Lybra Clemons, Inclusion and Belonging Officer, Twilio
It is only when we can take full responsibility for our own individual contribution to these discussions that we are truly participating in advancing an environment of Anti-Racist Practice and LGBTQ+ inclusivity. Particularly when we are members of a Privileged group, there can be a conscious or unconscious drive to remain safe in the mind- i.e., unaware of our bodily sensations- during these conversations. This can often manifest as “Action Bias,” which Aiko Bethea describes as choosing action over the ability to sit with the discomfort and self-reflection necessary when feeling the reality of racism, homophobia, biphobia and / or transphobia, especially as a member of a Privileged group or groups.
Meaningful change in the workplace and beyond requires this level of bodily accountability across all teams and reporting levels. This work should be led by experts with Lived Experience of racism, homophobia, biphobia and transphobia and careful consideration given to the most effective audience. For example, Menakem makes a convincing argument for the anti-racist aspect of this work to be run by and for White people, to ensure maximum accountability. These discussions can and will continue to evolve. In order to achieve meaningful change, every single discussion should begin with an acknowledgement of what our body needs us to know.
References
Menakem, R. (2017) My Grandmother’s Hands: Racialised Trauma and the Pathway to Mending our Hearts and Bodies. Penguin.
Hemphill, P. (2024) What It Takes to Heal: How Transforming Ourselves Can Change the World. Random House