Kujichagulia: Self Determination: Internal and External conflict in the formation of Identity.

In my previous posting my final words challenged a deeper consideration of self through the reflection of our positioning. I would like to continue that discussion in consideration of community of practices as they relate to identity formation. With this in mind, it is helpful to integrate current scientific normative on identity development in both educational and psychological discourse as a means to understanding learning processes and their effect on identity formation and educational performance.

Eric Erikson’s model of psychological development in social environments is a “very significant and a highly regarded and meaningful concept” “in understanding the connections between life experiences and human behaviour” and can be used as a tool to “gain meaningful self-awareness” (Eric Erikson).

Ettienne Wengers concept of relational socialization as it relates to communities of practice and learning processes provides a basis for us to view and understand human interaction, social learning and identity development.

According to Erikson, healthy identity development entails achieving a coherent self-definition, which is stable across time and place, well regarded across significant others, and a source of purposefulness and direction in defining personal goals and values. The task of identity formation, or that of gaining a clear and coherent sense of knowing oneself, and what one will be in life, is regarded as a normative developmental process, influenced by personal and contextual factors. (Kaspar & Noh, 2001)

Erikson asserts that healthy identity construction is dependent upon developing a “coherent self-definition” (emphasis added) and the recognition of that “identity across significant others” (emphasis added, Kaspar & Noh; 2001). Wenger asserts that knowing and understanding becomes a matter of participation in the practice community and meaning becomes the manner in which the individual members experience the world and affix value, competence and purpose (at 4). Further, identity formation and system coherence is formed intrinsic to participation in the community (at 4). Considering both Erikson and Wenger analytically, provides an important element with respect to the identity formation of African-Canadians. If healthy identity formation is dependent upon social acknowledgment, consistency and societal support; and if value, competence and purpose are fundamental to group participation(Wenger); the historical (social) construct of race (still actively engaged today), and white supremacist ideology; together with the realities of historical slavery, form the basis of a serious conflict in the identity development of African- Canadians. Our journey to healthy identity formation is conflicted and oppositional to the Canadian societal normative[i] (Li, 1990).

The social construct of race inhibits self -identification and forcibly prescribes standards or normative on racialized groups. These forced identities are predetermined group think[1] and at odds with our own definitions of self. Racism attacks our very essence. It hurts. My belief in self and the belief in my equality to others is at constant war with societies’ forced normative of me. As an African Nova Scotian, I am constantly being told that I am less than, or not me, the others like me (are less than)… Canadian society taught me that I should know my place and that they, the White majority have the natural right to place me, below them (Lamey, 2011 at 6).My family taught me differently (Lamey, 2011 at 6).

My experiences are central to my identity.

Societal reaction to my African origins, my skin color and my gender are influential factors in the formation of my identity. My very existence challenges historical social categorizations and racial construct. The expectations of the majority with respect to"African" physical features and color are challenged through the lense of my existence. The color lines between Black and White are blurred (Scales-Trent, 1995).

It was considered “essential to the future of Canada that we maintain or racial purity” (Walker, 1997 at 16). Specifically, “the assimilation of Asians and Africans was considered “dangerous to Canadian interests,” a threat to “the life” of Canadian democracy, “perpetually and inconvertibly “alien”(Walker 1997 at 15, as it was read into Hansard))…Walker

Genetic assimilation between the European “races” was considered “possible.” however, “The Mongolians, the Hindus, and the negroes” would remain forever distinct…”(Walker at 15). Canadian social standards, convention and eugenic practice demands my social placement and racial classification. Members of the White community are constantly telling me what I am, even now they act as though it is their right to define me, to cast me. My life has been lived at the intersection of race, sex, color and country (Negro, female, Black, White and Canadian).

…because I exist at the intersection…I understand in a very profound way, that in order for me to exist I must transgress boundaries. I think this makes people profoundly uncomfortable (Scales-Trent, 1995 at 12)Scales-Trent.

I do not fit the stereo typical African image. My skin is not Black. My nose is not flat. My hair is not nappy(extremely kinky). I am however, misfit, in every breath an African-Canadian. People struggle with my classification.

The result is that white people are all “white” and that black people are a wide range of colors- white, rosy, olive, tan, brown, reddish, black. We are forced to choose up sides, but the American (Canadian) rules dictate that choice…For the truth is that all Americans (Canadians) with some African ancestry are indeed “black,” because that is how they are defined and that is how white people treat us, and that is how we are raised…(Scales-Trent, 1995 at 63 &63).

I was told that I was Black when I was 3 years old. Our neighbour, the mother of one of the other children, gave everyone else a popsicle but me, she physically kicked me saying, “get that little nigger of my doorstep,” and sent me home- forbidding the other children to play with me. This was not my only experience with my racialization. As a child, I struggled for the right to exist. I was the first Black child at St Augustine’s School in 1970 and continued to be isolate as the only Black student for most of my education. More than once, I was assaulted with rocks, physically beaten, the subject of name calling and racial slurs (Lamey, 2011 at 7). This is my reality in Canada.

Wenger acknowledges that information is transmitted and transformed in communities of practice. The use of historical/ social resources to develop shared enterprises, shared repertoires (ways to do things), shared practices and explicit (overt) and implicit (implied) relations and values (Wenger, 1998 at 47-49), perpetuate systems of enterprise and values. Community practices and learning are not clear and explicit. They are tactic and subtle including hidden meanings, language, well defined roles, procedures, codifications, expected practices, untold rules and hierarchal standards (at 47). The social context of learning creates common practice, shared values, shared understanding and a sense of belonging or disconnection. Identity formation becomes relational to participation in the group. The social formation of identity, real and perceived, issues of gender, class, age, ethnicity and other forms of categorizations become benchmarks for group hierarchy, inclusion or exclusion (at 12).

The application of supremacist discourse, whether explicit or implicit, teaches that we are sub-standard. Others learn that we are inferior and so do we. After years of mere survival in the Canadian education system, isolated and unwelcome, I quit High school in grade 10. I had accepted defeat like many others in my community. Or had I left to ensure my survival because participation in a system that did not include me and explicitly and implicitly assaulted me, was killing me. 

I was not only rejected by White Canadians. Initially, my own community rejected me also. I had to prove my allegiance and my Blackness, starting with familial identification, I am a Desmond,  and cultural behavior modeling. Supremacy and slavery have left African people with the legacy of self-hate, internal conflict and mistrust of each other. How could I claim my right to education in the midst of miseducation? I believe the answer is agency, self-determination, community and shared purpose. 

“Willie Lynch in 1712 came to America to tell plantation owners exactly how to control slaves,” “Now in 2005, although we are no longer slaves, Willie Lynch still plagues Black America because I am too light and he’s too dark or because her lips are bigger and his nose is broader and instead of building each other up we’re busy tearing each other down against the American standards of slim lips, slim noses, slim thighs until our self-esteem is destroyed. Those are the kinds of things that breed self-hate,”

…Dr. Woodson’s 1933 Miseducation of the Negro, saying Black people will never be able to define our existence until we properly revive and reform our mind, body and soul: “Once you convince a man in his mind that he is inferior, there is nothing else to do to make him behave that way, he will do it on his own.” “So, we are talking about re-framing the hearts and minds and souls of Black people for Black people because nothing about us or for us is by us”( emphasis added Lisa Jones, 2005) (Lisa Jones).

I intimately understand the ideology of cultural reformation, the goal of Kwanzaa. Like me, it seeks to develop a purposive and deliberate community of practice, designed to connect Africans of the diaspora to their history and tradition. 

Blacks who were born in this country had little which to combat such ideas [inferiority]. They were born into slavery, and died in slavery. What could they point to as proof that they were not inferior? Nothing, except a feeling within that it wasn’t true …[African born slaves] “knew something else besides slavery.”(Lester, 1968 at 87 & 88)Julius Lester).

The journey of a thousand miles begins with one step (African Parable). Moving forward in education began with me. I began to rebuild myself. With community and mentorship, I sought education in formal and informal ways and practiced reciprocity. I worked hard,  taught myself about myself and worked to "emancipate my mind from mental slavery" (Bob Marley).  Others helped me, Black and White. I dared to do things for the first time and I learned to love myself. 

The designation of Drop out was not the end of my story...I am a Human Service Counsellor (Behavior modification), a civil litigation lawyer, (LLB-Crown counsel) and I am participating in an Africentric Cohort to obtain a Masters degree in Education. (Life long learning). I am teachable. So are my children. The key, is in what; and by whom, I am taught. How can we learn from our failures and experiences in the Canadian education system and develop sustainable strategies to engage our children in purposive learning that provides for them, a positive educational experience, builds identity and promotes personal and communal success? Identity is key!

Resolve to be thyself: and know that he who finds himself, loses his misery. MatthewArnold

Darlene M Lamey

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[1] Groupthink is a psychological phenomenon that can occur in groups of people. Rather than critically evaluating information, the group members begin to form quick opinions that match the group consensus.

[i] Canada’s social grooming, originates from the British aristocracy and promotes an image of social propriety, hospitality and equality. The practical realities of race relations within Canada are in stark contrast to the Canadian image. Canada has emphasized the moral high ground on issues of race while quietly entrenching white supremacist laws which maintained legal and social segregation (Li, 1990; UNESCO, 1996-2011; Walker, 1997, generally).

APA Citations:
Kaspar, V., & Noh, S. Department of Candian Heritage, Ethnocultural, Racial, Religious and Linguistic Diversity and Identity Seminar. (2001). discrimination and identity: “an overview of theoretical and empirical research,” . Retrieved from Department of Canadian Heritage website: www.metropolis.net

Lamey, D. (2011) GSL6200-Lets talk about race: A Canadian examination of white supremacist discourse: The country and the skin I’m in.

Lester, J. (1968) To be a slave; Toronto: Scholastic Inc

Li, P. (1990). Race and ethnicity. In P. Li (Ed.), Race and Ethnic Relations in Canada (pp. 3-17). Toronto: Oxford University Press.

Scales-Trent, J.(1995), Notes of a white black woman, Pennsylvanis:The Pennsylvania State University Press.

Wenger, E. (1998)Communities of Practice, New York: New York, Cambridge University Press.

Walker, J. (1997). Race rights and law in the supreme court of canada: Historical case studies. Canada: The Osgoode Society of Canadian Legal History and Wilfrid Laurier University Press.