Tatum The-Complexity-of-Identity - ENG101w27
0 General Document comments
0 Sentence and Paragraph comments
0 Image and Video comments
Comments are due September 14, 2020 00:59
The Complexity of Identity: “Who Am I?”
This week I’m going to ask you to read, comment, and discuss Tatum’s The Complexity of Identity.
•Read the essay below noting the questions I’ve posed in the annotations.
•Answer one or two questions by creating your own comment
•Read through the responses of your classmates
•Respond to at least two of the comments your classmates posted.
Our discussion of this reading will last about a week. I’m going to ask you to create 2 comments for this discussion. One comment should reply to one of the prompt question I’ve posed below (Questions 1-4). The second comment should be a reply to one of our classmates.
If you have questions about using NowComment I’ve provided you with a link to a tutorial in our Blackboard Course Week 2. I look forward to your reading through your responses.
By Beverly Daniel Tatum
The concept of identity is a complex one, shaped by individual characteristics, family dynamics, historical factors, and social and political contexts. Who am I? The answer depends in large part on who the world around me says I am. Who do my parents say I am? Who do my peers say I am? What message is reflected back to me in the faces and voices of my teachers, my neighbors, store clerks? What do I learn from the media about myself? How am I represented in the cultural images around me? Or am I missing from the picture altogether? As social scientist Charles Cooley pointed out long ago, other people are the mirror in which we see ourselves.1
This "looking glass self" is not a flat one-dimensional reflection, but multidimension-al. How one's racial identity is experienced will be mediated by other dimensions of one-self: male or female; young or old; wealthy, middle-class, or poor; gay, lesbian, bisexual, transgender, or heterosexual; able-bodied or with disabilities; Christian, Muslim, Jewish, Buddhist, Hindu, or atheist. ...
Consider the elements that Tatum lists here. If we look at the paragraphs to come how do these elements make us complex individuals? Why is it important for us to acknowledge this complexity in ourselves and others?
These elements combined together require a researched answer in order to answer them. Proper research is required from the our past and present considering several factors in order to understand who we really are. The term identity crisis shed light on how we are sandwiched in several factors. These factors require time and resources in order to explain correctly. For example, in order to understand who Barack Obama is you need to trace his culture back in Kenya in East Africa.
In order to exists peacefully, we need to understand each other without judging or discrimination because we are different people. We have a different personality, culture, social class, language, religion, race among other factors that make us who we are. We need to accommodate all these factors in ourselves as well as others. We are complex and everyone has their own complexity. We need to understand each other, forgive and forget if oppressed by a person and respect their personality. All these factors make us.
When we meet someone for the first time we are curious. I know on a personal note I’ve wrestled with the question who am I? before because I didn’t believe in some of the same things as my parents, family, or friends. I thought something was wrong with me when I was younger because I was different than my family I had different views on religion than them.
What has my social context been? Was I surrounded by people like myself, or was I part of a minority in my community? Did I grow up speaking standard English at home or another language or dialect? Did I live in a rural county, an urban neighborhood, a sprawling suburb, or on a reservation?
Who I am (or say I am) is a product of these and many other factors. Erik Erikson, the psychoanalytic theorist who coined the term identity crisis, introduced the notion that the social, cultural, and historical context is the ground in which individual identity is embedded. Acknowledging the complexity of identity as a concept, Erikson writes,
We deal with a process "located" in the core of the individual and yet also in the core of his commu-nal culture…. In psychological terms, identity formation employs a process of simultaneous reflection and observation, a process taking place on all levels of mental functioning, by which the individual judges himself in the light of what he perceives to be the way in which others judge him in comparison to themselves and to a typology significant to them.2
Triggered by the biological changes associated with puberty, the maturation of cogni-tive abilities, and changing societal expectations, this process of simultaneous reflection and observation, the self-creation of one's identity, is commonly experienced in the United States and other Western societies during the period of adolescence.' Though the foundation of identity is laid in the experiences of childhood, younger children lack the physical and cognitive development needed to reflect on the self in this abstract way. The adolescent capacity for self-reflection (and resulting self-consciousness) allows one to ask, "Who am I now?" "Who was I before?" "Who will I become?" The answers to these questions will influence choices about who one's romantic partners will be, what type of work one will do, where one will live, and what belief system one will embrace. Choices made in adolescence ripple throughout the lifespan.
Integrating one’s past, present, and future into a cohesive, unified sense of self is a complex task that begins in adolescence and continues for a lifetime.... The salience of particular aspects of our identity varies at different moments in our lives. The process of integrating the component parts of our self-definition is indeed a lifelong journey.
Does our identity change and shift over time? What influences changes in our identities?
Our identity can change and shift over time for many different reasons. I think that a some ones identity is never really fixed, that it can change if a person gains new skills or understandings in life that your identity can shift. Every one is exposed to different things every single day that can change or effect the way a person thinks. Along with life being a factor of identity change i think age is also a part of it. As humans grow and progress in life the older they get the more they decide what they think is right and wrong and what choices they want to do which really shape them as a whole.
I really liked how you explained that everyone is exposed to different things and items. It is very true, everyone has different families, different friends, different lives. By all being different, we may not know exactly what goes on in their lives. Sometimes people have different identities in different locations. Such as, they may seem different in school than outside of school. The life choices also implement people behavior / identities.
Hi jessica i totally agree that grwing and becoming an adult plays a big role in the identity change because people have different morals and views on things. One thing i didnt really think about that i liked that you pointed out is the location, at school, work,or even anywhere this can change a person and how they view ans see different things which i really liked that you pointed out.
I agree that as people grow older in life based on what decisions they make can change them or shape them into a different person.
I agree with you that over time our identity can change and shift. I also think that our everyday experiences change and affect us and the way we think and act. Our life experiences are what help shape us as a person. I like what you said about how when we get older we decide and learn what is right and wrong and I think that is part of our identity and why is shifts over time.
We all change over time we can become better at something that we may of haven’t of been good at a few years ago. I also really agree when we get older and wiser our opinion may change.
Believe they really do change over a time period. I see people can change from being mean to becoming a nice person. Sadly the other way around if life gets them to hard. I think that parent friends, people you talk to can create that influence.
Identity does change over the time, not only due to aging, but also what people have gone through. We may not exactly know what happens in other homes, and I feel that those who surround us, they have a powerful way of making us be like them. Everyone has a chance to change their identities by changing with whom they hang out with, or by doing life changing ideas. Simply, yes, our identities change over time due to many factors
We definitely change over time, also i agree that parents, friends, and people you talk to play a huge role in our identity
I really like the way you made your comment because it shows that not only to people change who you are but “life” can change people wether your around people who are vary kind or generous. for example if someone has gone though a lot of trauma they will not have the same identity as they did when they were a little kid.
I think our identity does change over time. As we get older you often start gaining interest in certain activities that can change how you are as a person. For example if someone who just lays on the couch and only eats unhealthy foods decides they want to start working out and gain a healthier lifestyle. Then that person would be spending time working out and cutting off old eating habits. Which can change the persons identity because now they wont be seen as an unhealthy person.
I also think that our identity changes and shifts over time. As we get older we change the way we think and act. I like the example you used about someone changing their lifestyle. Over time their values and thoughts changed which made them want to be healthier which is a change and shift in their identity.
Working out is the best way to live a healthier lifestyle. Working out can help a person change the way they look at their lives. It can also help you change your mood.
Over time our identity changes and shifts. As we grow up we learn new things and encounter many different challenges and people. All of those things change the way we act and think. From when we are kids and adults we think very differently. We also have different values and beliefs from when we are younger to adults. Our personality changes over time. I think that our life experiences and what we go through changes our personality and the way we act and think which shifts our identity.
I like how you put that you can show and grow and create new challenges with people around each other and what we can do as great humans, we can create stories and other forms of ways to make are percentiles change.
Our identity changes so much through our entire lifetime. There are too many things to list that can affect your identity, but some in particular for me would be your community, your parents, and your goals. Your community or the people you are around affects your identity so much, just adapting to how they are you naturally start acting and saying the same as them. Parents are another huge factor to your identity, for two very different reasons. If you look up to your parents and strive to be them one day your identity will follow things they do. If you don’t have parents you look up too or you want to be better than they are then that will also change how you act you would want to be different from them and not follow their steps. Having goals in life is another factor that ties in to your identity. Having certain goals allows you to work hard towards your goal, and everyone develops different goals depending on their past life.
Our Identity does change over time, and many elements contribute or influence these changes. People’s identity changes due to the new things they learn, from their past experiences, from aging, etc. People start looking at things differently as they gain a new skill, younger versions of ourselves used to think differently than the older versions of ourselves, and past experiences, good or bad, develops identity changes in people.
Our past experiences helps us learn and helps us with the choices that we make. Also makes us a better person.
With each passing day, we bump into a variety of situations that shape our being. As we interact with each occasion, we learn about ourselves, and we let others do the same. No matter how large or small we interact, we fill in more of the puzzle of “Who Am I?” every time we engage with others.
Let’s take a situation where you disagree with someone. At the end of the conversation, at your core, you made the conscious decision to not walk the same path as the other person. Whether you realized it or not, you represented yourself in a way that brought out your core identity to your conversation partner. You looked deep inside yourself and said, “This is/is not an image or a reflection representing me and my ideas.”
At the end of the conversation, you have two outcomes. If you continued to disagree, you reinforced your own, already established identity at its core. You made a minor change to your existing image to make it stronger and more precise than before.
However, if you changed your stance, you learned from your experience and adjusted your identity to fit a change that better represents you.
We encounter this reinforcement/refinement cycle regularly. In every social interaction, we’re continually adjusting our values. We always have the opportunity to change our identity, in large and small amounts, and we can always choose how we respond. Whichever way we choose, though, comes directly from our core identities.
We change from time to time wether it’s good or bad. I do believe that our identity has to do with our phase that we might go through. For instance one day we can be catholic and the next day we can be Christians it also had to do with the people that surround us as well as the choices that we make.
I believe one’s religious views might change things you once loved when you were younger you may no longer love as you get older. You may meet someone and fall in love that can change you having children can change who you once were.
Our identity can and probably will change over time. Most of the time our identity will be influenced by the people we grow up we become more independent and experience things on our own that have an influence on who we are. Our identity does not stop changing our identity is the reaction we have to certain life experiences.
Influencers can change the ways that we think wether it’s a friend or a family member. We can also learn from the mistakes that they have committed or seen and it makes us acknowledge that what to do better.
Which parts of our identity capture our attention first? While there are surely idiosyncratic responses to this question, a classroom exercise I regularly use with my psychology students reveals a telling pattern. I ask my students to complete the sentence, "I am____________," using as many descriptors as they can think of in sixty seconds. All kinds of trait descriptions are used-friendly, shy, assertive, intelligent, honest, and so on-but over the years I have noticed something else. Students of color usually mention their racial or ethnic group: for instance. I am Black, Puerto Rican, Korean American. White students who have grown up in strong ethnic enclaves occasionally mention being Irish or Italian. But in general, White students rarely mention being White. When I use this exercise in coeducational settings, I notice a similar pattern in terms of gender, religion, and sexuality. Women usually mention being female, while men don't usually mention their maleness. Jewish students often say they are Jews. while mainline Protestants rarely mention their religious identification. A student who is comfortable revealing it publicly may mention being gay, lesbian, or bisexual. Though I know most of my students are heterosexual, it is very unusual for anyone to include their heterosexuality on their list.
Here Tatum describes an excercise she conducts with her studnets. Try this out. Write down the prompt, “I am . . .” and give yourself five minutes to write. After the find minuets take a look at what you wrote.
In your comment us what you learned about by completing this exercise.
During the 5 minuets, I wrote mostly about my strength. I may not have the physical strength of a pro wrestler, but mentally, I found that I am strong. I have been through a lot my entire life, and I never realized how I handled everything. I definitely had breakdowns or moments of doubt, but I always continued and never gave up. In the 5 minuets, I also found that I am smart. I do have some blond moments here and there, but I’d like to think that I am smart. I have passed all of my classes before, but right now I am struggling in Chemistry. It really is pushing me to a different level of thinking, and it is very challenging, but I am determined to push through and continue to do my best. This prompt really did help me realize more about myself, and it honestly gave me some energy to do well.
Hey Jessica
i wanted to say i also did this 5 minute writing task. I also found i was strong not physically but mentally just as you said. One thing i also saw was how negative i am on myself and need to work on the good i do and also judge myself so hard, i feel as though im never doing enough. You said how you also push youself thats one thing we also have in common and is a good trait to have!!
Hi Jessica,
I just wanted to say that after reading what you said that you have so many strengths. This portion of the article I think opens the floor for vulnerability and at the end of the day I feel will assist us in writing our Narrative Essay.
When I did this exercise I realized to that I am definitely way to hard on myself and I do not give myself the credit I deserve. I also think that I am smart but I have some blond moments. I get you on that as a blond.
Hi Jessica,
Thanks for sharing that vital lesson with us. I liked how you described yourself in summary, “I am stronger than what I think.” I think it’s easy for us to be tough on ourselves when we don’t get the results we want, even when we work so hard to succeed. Mental health is equally important as physical health, and I’m glad you recognize how important it is to be kind to yourself and give yourself the credit you deserve. I think that self-reflection of “I am stronger than what I think” will be a valuable experience for anyone who wants to look through the “looking glass self.”
The nice thing about going to Harper is that we have many valuable resources here to help us realize how strong we are and how far we come.
For anyone reading this who needs help with mental strengths and academic strengths, I’d like to suggest a resource that helped me when I struggled the most. There’s a great Hawks Care team in building I, room 117. They offer Career, Personal, and Educational help, and they can help us all recognize that we are “stronger than we think we are.”Thanks again for the valuable lesson and please be kind to yourself always. You’re doing the best you can.
During my five minutes I wrote down many different descriptors about myself. For example, I described my height, my race, my military background, my ability to be not only kind but also aggressive. And then I went on to describe how I am a broken, and fixed. And I wrote this in the true sense of the words. While I can be very mean but also exceedingly kind it made me think why is that? And the reason is because I have been shattered and pieced together, shattered, and pieced together, shattered, and pieced together. And I unknowingly have been slowly building a crab like outer shell, but as we know crabs are also soft and chewy on the inside. I am grateful for that because it protects my gooey core. And, behind the scenes that outer shell has created a very resilient Cameron. Doing this exercise has opened my eyes to the person I have become and the image that I try to maintain for others. But it also made question while I feel the need to maintain this image at all.
Common across these examples is that in the areas where a person is a member of the dominant or advantaged social group, the category is usually not mentioned. That element of their identity is so taken for granted by them that it goes without comment. It is taken for granted by them because it is taken for granted by the dominant culture. In Eriksonian terms, their inner experience and outer circumstance are in harmony with me another, and the image reflected by others is similar to the image within. In the absence of dissonance, this dimension of identity escapes conscious attention.
The parts of our identity that do capture our attention are those that other people notice, and that reflect back to us. The aspect of identity that is the target of others' attention, and subsequently of our own, often is that which sets us apart as exceptional or "other" in their eyes. In my life I have been perceived as both. A precocious child who began to read at age three, I stood out among my peers because of my reading ability. This "gifted" dimension of my identity was regularly commented upon by teachers and classmates alike, and quickly became part of my self-definition. But I was also distin-guished by being the only Black student in the class, an "other," a fact I grew increasingly aware of as I got older.
While there may be countless ways one might be defined as exceptional, there are at least seven categories of "otherness" commonly experienced in U.S. society. People are commonly defined as other on the basis of race or ethnicity, gender, religion, sexual orientation, socioeconomic status, age, and physical or mental ability. Each of these cate-gories has a form of oppression associated with it: racism, sexism, religious oppression/ anti-Semitism,4 heterosexism, classism, ageism, and ableism, respectively. In each case, there is a group considered dominant (systematically advantaged by the society because of group membership) and a group considered subordinate or targeted (systematically disadvantaged). When we think about our multiple identities, most of us will find that we are both dominant and targeted at the same time. But it is the targeted identities that hold our attention and the dominant identities that often go unexamined.
Here Tatum describes dominant and subordinate groups. According to our author, how do dominant and subordinate groups influence or impact one’s identity?
Feel free to review the section below on the Dominant and Subordinate before responding to this prompt.
Dominant groups can impact someone’s identity by forcing them or controlling them. Subordinate groups can impact someone’s identity by focusing on them and helping someone out with any issue they might have.
Hi Kacper,
Can you help me understand what you mean when you suggest, “Dominant groups impact someone’s identity by forcing them”? I think the following questions would help me know the comment a little clearer. How do Dominant groups force identity changes? Is identity change an indirect product of the choices the dominant group made?
In her essay. "Age. Race. Class. and Sex: Women Redefining Difference.” Audre Lorde captured the tensions between dominant and targeted identities co-existing in one individual. This self-described "forty-nine-year-old Black lesbian feminist socialist mother of two" wrote,
Somewhere, on the edge of consciousness, there is what I call a mythical norm, which each one of us within our hearts knows "that is not me." In america, this norm is usually defined as white, thin, male, young, heterosexual, Christian, and financially secure. It is with this mythical norm that the trappings of power reside within society. Those of us who stand outside that power often identify one way in which we are different, and we assume that to be the primary cause of all oppression, forgetting other distortions around difference, some of which we ourselves may be practicing. 5
Even as I focus on race and racism in my own writing and teaching, it is helpful to remind myself and my students of the other distortions around difference that I (and they) may be practicing. It is an especially useful way of generating empathy for our mutual learning process. If I am impatient with a White woman for not recognizing her White privilege, it may be useful for me to remember how much of my life I spent oblivious to the fact of the daily advantages I receive simply because I am heterosexual, or the ways in which I may take my class privilege for granted.
Domination and Subordination
It is also helpful to consider the commonality found in the experience of being dominant or subordinate even when the sources of dominance or subordination are different. Jean Baker Miller, author of Toward a New Psychology of Women, has identified some of these areas of commonality. 6
Dominant groups, by definition, set the parameters within which the subordinates operate. The dominant group holds the power and authority in society relative to the subordinates and determines how that power and authority may be acceptably used. Whether it is reflected in determining who gets the best jobs, whose history will be taught in school, or whose relationships will be validated by society, the dominant group has the greatest influence in determining the structure of the society.
The relationship of the dominants to the subordinates is often one in which the tar-geted group is labeled as defective or substandard in significant ways. For example, Blacks have historically been characterized as less intelligent than Whites, and women have been viewed as less emotionally stable than men. The dominant group assigns roles to the subordinate that reflect the latter's devalued status, reserving the most highly valued roles in the society for themselves. Subordinates are usually said to be innately incapable of performing the preferred roles. To the extent that those in the target group internalize the images that the dominant group reflects back to them, they may find it difficult to believe in their own ability.
When a subordinate demonstrates positive qualities believed to be more characteristic of dominants, the individual is defined by dominants as an anomaly. Consider the follow-ing illustrative example. Following a presentation I gave to some educators, a White man approached me and told me how much he liked my ideas and how articulate I was. "You know," he concluded, "if I had had my eyes closed, I wouldn't have known it was a Black woman speaking." (I replied, "This is what a Black Woman sounds like.")
The dominant group is seen as the norm for humanity. Jean Baker Miller also asserts that inequitable social relations are seen as the model for "normal human relationships." Consequently, it remains _perfectly acceptable in many circles to tell jokes that denigrate a particular group, to exclude subordinates from one's neighborhood or work setting, or to oppose initiatives that might change the power balance.
Miller points out that dominant groups generally do not like to be reminded of the existence of inequality. Because rationalizations have been created to justify the social arrangements, it is easy to believe everything is as it should be. Dominants "can avoid awareness because their explanation of the relationship becomes so well integrated in other terms; they can even believe both they and the subordinate group share the same interests and, to some extent, a common experience.” 7
The truth is that the dominants do not really know what the experiences of the subordinates is. In contrast, the subordinates are very well informed about the dominants. Even when firsthand experience is limited by social segregation, the number and variety of images of the dominant group available through television, magazines, books, and newspapers provide subordinates with plenty of information about the dominants. The dominant worldview has saturated the culture for all to learn. Even the Black or Latino child living in a segregated community can enter White homes of many kinds daily via the media. However, dominant access to information about the subordinates is often limited to stereotypical depictions of the "other." For example, there are many images of heterosexual relations on television, but very few images of gay or lesbian domestic part-nerships beyond the caricatures of comedy shows. There are many images of White men and women in all forms of media, but relatively few portrayals of people of color.
Not only is there greater opportunity for the subordinates to learn about the domi-nants, there is also greater need. Social psychologist Susan Fiske writes, "It is a simple principle: People pay attention to those who can control their outcomes. In an effort to predict and possibly influence what is going to happen to them, people gather information about those with power." 8
In a situation of unequal power, a subordinate group has to focus on survival. It becomes very important for subordinates to become highly attuned to the dominants as a way of protecting themselves. For example, women who have been battered by men often talk about the heightened sensitivity they develop to their partners' moods. Being able to anticipate and avoid the men's rage is important to survival.
Survival sometimes means not responding to oppressive behavior directly. To do so could result in physical harm to oneself, even death. In his essay "The Ethics of Living Jim Crow" Richard Wright describes eloquently the various strategies he learned to use to avoid the violence of Whites who would brutalize a Black person who did not "stay in his place." 9 Though it is tempting to think that the need for such strategies disappeared with Jim Crow laws, their legacy lives on in the frequent and sometimes fatal harassment Black men experience at the hands of White police officers.10
Because of the risks inherent in unequal relationships, subordinates often develop covert ways of resisting or undermining the power of the dominant group. As Miller points out, popular culture is full of folktales, jokes, and stories about how the subordinate - whether the woman, the peasant, or the sharecropper - outwitted the "boss." 11 In his essay "I Won't Learn from You," Herbert Kohl identifies one form of resistance, "not learning," demonstrated by targeted students who are too often seen by their dominant teachers as "others":
Not-learning tends to take place when someone has to deal with unavoidable challenges to her or his personal and family loyalties, integrity, and identity. In such situations, there are forced choices and no apparent middle ground. To agree to learn from a stranger who does not respect your integrity causes a major loss of self. The only alternative is to not-learn and reject their wodd.12
The use of either strategy, attending very closely to the dominants or not attending at all, is costly to members of the targeted group. "Not-learning" may mean there are needed skills that are not acquired. Attending Closely to the dominant group may leave little time or energy to attend to one's self. Worse yet, the negative messages of the dominant group about the subordinates may be internalized, leading to self-doubt or, in its extreme form, self-hate. There are many examples of subordinates attempting to make themselves over in the image of the dominant group-Jewish people who want to change the Semitic look of their noses, Asians who have cosmetic surgery to alter the shapes of their eyes, Blacks who seek to lighten their skin with bleaching creams, women who want to smoke and drink "like a man." Whether one succumbs to the devaluing pressures of the dominant culture or successfully resists them, the fact is that dealing with oppressive systems from the underside, regardless of the strategy, is physically and psychologically taxing.
Breaking beyond the structural and psychological limitations imposed on one's group is possible, but not easy. To the extent that members of targeted groups do push societal limits-achieving unexpected success, protesting injustice, being "uppity"-by their actions they call the whole system into question. Miller writes that they "expose the inequality, and throw into question the basis for its existence. And they will make the inherent conflict an open conflict. They will then have to bear the burden and take the risks that go with being defined as ‘troublemakers.’” 13
The history of subordinate groups is filled with so -called troublemakers, yet their names are often unknown. Preserving the record of those subordinates and their dominant allies who have challenged the status quo is usually of little interest to the dominant culture, but it is of great interest to subordinates who search for an empowering reflection in the societal mirror.
Many of us are both dominant and subordinate. As Audre Lorde said, from her vantage point as a Black lesbian, “there is no hierarchy of oppressions.” The thread and threat of violence runs through all of the isms. There is a need to acknowledge each other’s pain, even as we attend to our own.
In this short paragraph, the author ends with this sentence. “There is a need to acknowledge each other’s pain, even as we attend to our own”. How do you interpret the meaning of this sentence?
I would strongly agree with you that we should be there for others in their hard times just as we acknowledge our pain and look towards them.
For those readers who are in the dominant racial category, it may sometimes be difficult to take in what is being said by and about those who are targeted by racism. When the perspective of the subordinate is shared directly, an image is reflected to members of the dominant group that is disconcerting. To the extent that one can draw on one's own experience of subordination - as a young person, as a person with a disability, as someone who grew up poor, as a woman - it may be easier to make meaning of another targeted group’s experience. For those readers who are targeted by racism and are angered by the obliviousness of Whites, it may be useful to attend to your experience of dominance where you may find it-as a heterosexual, as an able- bodied person, as a Christian, as a man-and consider what systems of privilege you may be overlooking. The task of resisting our own oppression does not relieve us of the responsibility of acknowledging our complicity in the oppression of others.
Our ongoing examination of who we are in our full humanity, embracing all of our identities, creates the possibility of building alliances that may ultimately free us all.
- See C. Cooley, Human Nature and the Social Order (New York: Scribner, 1922). George H. Mead expanded on this idea in his book Mind, Self, and Society (Chicago: University of Chicago Press, 1934).
- E. H. Erikson, Identity, Youth, and Crisis (New York: W. W. Norton, 1968), 22: emphasis in the original.
- For a discussion of the Western biases in the concept of the self and individual identity. see A. Roland, "Identity, Self, and Individualism in a Multicultural Perspective," in E. P. Salett and D. R. Koslow, eds., Race, Ethnicity, and Self: Identity in Multicultural Perspective (Washington, D.C.: National MultiCultural Institute, 1994).
- Anti-Semitism is a term commonly used to describe the oppression of Jewish people. However, other Semitic peoples (Arab Muslims, for example) are also subject to oppressive treatment on the basis of ethnicity as well as religion. For that reason, the terms Jewish oppression and Arab oppression are sometimes used to specify the particular form of oppression under discussion.
- A. Lorde, "Age, Race, Class, and Sex: Women Redefining Difference," in P. S. Rothenberg, ed., Race, Class, and Gender in the United States: An Integrated Study, 3d ed. (New York: St. Martin's Press, 1995),446; emphasis in the original.
- J. B. Miller, "Domination and Subordination," in Toward a New Psychology of Women (Boston: Beacon Press, 1976).
- Ibid., 8; emphasis in the original.
- S. T. Fiske, "Controlling Other People: The Impact of Power on Stereotyping," American Psychologist 48, no. 6 (1993), 621-28.
- R. Wright, "The Ethics of Living Jim Crow" (1937), reprinted in P. S. Rothenberg, ed., Race, Class, and Gender in the United States: An Integrated Study, 3d ed. (New York: St. Martin's Press, 1995).
- An article in the popular weekly magazine People chronicled the close encounters of famous black men with white police officers. Despite their fame, these men were treated as potential criminals. Highlighted in the article is the story of Johnny Gammage, who was beaten to death, by white police officers following a routine traffic stop in Pittsburgh. T. Fields-Meyer, "Under' Suspicion," People (january 15,1996),40-47.
- Miller, "Domination and Subordination," p. 10.
- H. Kohl, "I Won't Learn from You: Confronting Student Resistance," in Rethinking Our Classrooms: Teaching for Equity and Justice (Milwaukee: Rethinking Our Schools, 1994), 134.
- Miller, "Domination and Subordination," 12 .
Tatum, B. D. (2000). The complexity of identity: “Who am I?.” In Adams, M., Blumenfeld, W. J., Hackman, H. W., Zuniga, X., Peters, M. L. (Eds.), Readings for diversity and social justice: An anthology on racism, sexism, anti-semitism, heterosexism, classism and ableism (pp. 9-14). New York: Routledge.
General Document Comments 0
icons on the left to see existing comments.
0 archived comments