Book Review: Body Language: Sisters in Shape, Black Women’s Fitness, and Feminist Identity Politics

Attending to multicultural feminists’ call for greater attention to the voices and experiences of multiply marginalized women, Body Language centralizes the identity, body, and souls of Black women. Based on participatory action research, Lau provides an in-depth view of Sisters in Shape, a fitness program led by and for Black women in the Philadelphia area. The analysis is based in the literatures of feminist theory, identity politics, race theory, and intersection theory (Collins, 1991; Crenshaw, 1991; hooks, 1990). As described by Lau, the Sisters in Shape program both accentuates the importance of acknowledging the cultural identity of Black women and actively engaging in the liberation of Black women. Readers will be challenged to look beyond the often cited research of Black women endorsing greater comfort with their body image than White women because the author criticizes this perspective as superficial, given the health challenges facing Black women of all backgrounds. Instead, the focus is on the racist and sexist oppressive practices that have throughout history sought to deny Black women information that would support their health and wellbeing. The program looks beyond body image to address health (diabetes, heart disease, and obesity), empowerment, community, and self-esteem. This more holistic view of well-being seeks to dismantle the myth of the strong Black woman and create space for self-care instead of simply promoting self-sacrifice. This engaging, thoughtful book interweaves theory, history, and the heartfelt by using the reflective words of the Black women who participated in the program. The women are from diverse walks of life and share aspects of their intimate journey toward improved health. The themes that emerge from these interviews echo the key principles articulated by Black feminists and/or womanists as they have studied and documented the dynamic experiences of Black women. These principles deserve greater attention in feminist psychological studies, including sisterhood, community, empowerment, spirituality, activism, individual and collective identity, and self-esteem in the midst of oppression and trauma. The book has two limitations that are definitely outweighed by its contributions to feminist studies, psychology, and public health. The first is that to conduct the participatory action research, the author has built a strong and positive relationship with the founder and participants in the group. As a result, the beginning of the program description has the feel of an infomercial. However, once the author situates and analyzes the program within a more in-depth feminist theoretical framework, the reader comes away with a well-rounded view of the program including both its strengths and its challenges. Second, the author waits until the last few pages of the book to disclose her identity and to reflect on the impact of her identity as an Asian American woman. Traditionally in qualitative research, the author would share these reflections early in the text to give the reader a greater sense of the lens through which the project is viewed. Readers will be inspired by the narratives as the participants share their challenges not just around weight but issues of oppression and the search for community. Their stories are largely triumphant as the author weaves a story of women countering a culture of competition with the strength of community support. Additionally, a large part of what connects the women is not only their cultural and gender identities but also a common spiritual and/or religious connection that is often expressed in their narratives through scripture verses or terms such as blessing, ministry, purpose, God’s will, prayer, God’s help, and faith. The women also note that the spirit of the group is embodied in the way they treat each other. In their exercise classes, the women cheer for each other and actively seek to provide support and encouragement. This is modeled by the affirming attitude and accessibility of the founder. These concepts are a source of strength for many of women as they seek to redefine themselves in ways that transcend the racist, sexist, anti-fat culture in which they live. Importantly, impoverished women, lesbian, bisexual, and transgender women, as well as women who are extremely obese are less represented in the program. This limitation serves as a reminder that in our studies of marginalized groups we have to attend to those who are isolated even within the margins. Overall, the reader will come away with a more feminist view of the pathways needed to attain greater health and well-being for Black women, body and soul.