While it is certainly important and ideal to treat everyone equally regardless of their racial identity, in reality this does not always pan out, namely within the art world. How does the racial identity of an artist affect how they produce artwork, and how it is viewed by the masses? How does the historical presence of racial discrimination within art affect contemporary multi-cultural artists and their work? As humans, we tend to have a need to categorize in order to understand; Because of this, we end up unintentionally marginalizing some groups and glorifying others, depending on the identity of the storyteller recounting history.
Idols of the Tribe. Reflections on the Origins and Spread of Nationalism. A History of the Geo-Body of a Nation. University of Hawaii Press, To address questions of cultural pluralism and to advance the effort to manage and order the contemporary ethnicities and identities, it is necessary to begin with a perspective, a base with which to define and explain the groups that appear.
For most, it is a debate between three interactive dimensions: These fluid and fixed approaches begin with "deep emotional attachments to the group, supplying an internal gyroscope and cognitive map through which the social world is perceived, and historicizes selfhood in a web of primordial cultural meanings.
In everyday Asserting ethnic identity and power through and social interaction, ethnicity often appears in an instrumental guise, as a group weapon in the pursuit of material advantage; thus its activation is contingent, situational and circumstantial.
Ultimately, all identities are socially constructed, a collective product of the human imagination". Beyond the instrumental affiliation for political and personal advancement, primordialism and constructivism include emotional attachment and societal affiliation, which attempt to explain the links and bonds that are evident in the unity of group identities.
The concept of primordialism then, can be described by Geertz, as: One that stems from the 'givens' or, more precisely, as culture is inevitably involved in such matters, the assumed 'givens' of social existence: These congruities of blood, speech, custom and so on, are seen to have an ineffable, and at times overpowering coerciveness in and of themselves Geertzp.
Harold Isaacs, working within this primordialist approach as a social psychologist emphasizes these shared traits and histories which creates bonds between individuals, but adds the dimension of origins to his definition. In Idols of the Tribe, Isaacs attempts to explain the reasons why people seek out these attachments, why individuals are drawn to form groups, and why these particulars of identification develop meaning, to become "the basic group identity.
As the system universalizes in politics, science, technology, resources and communications, human society is fragmenting into smaller and smaller units.
Isaacs sees the current phenomenon of refragmentation and retribalization as threatening the scope of the future, as humans become less and less able to live separately.
The hopes that conflict and differences will be flattened out in the future under the pressures of modernization, or controlled by the power of civilizing missions, or erased as we advance beyond our former ignorance through knowledge and enlightenment, or that revolution would do away with exploitation and nations would be replaced by a socialist world order are in vain.
Isaacs claims that tribal separatenesses are not just an incidental feature of human evolution, about to dissolve, or even be indefinitely contained. The search, then to create a more humane humanity, must realize distinctiveness and the division of the we-they system.
The question of real conflict is not the difference itself, but the actuality of who is ruling whom, and how.
The answer then, for an increasingly human existence is to create new institutions, new pluralisms, a new power system which could cope with the conditions of the paradox of globalization and fragmentation which confronts us.
To explain the persistence and resonance of group associations, Isaacs relates the psychoanalysis of "the basic group identity. Isaacs gives specificity to Erik Erikson's idea that community shapes individual development, by defining the elements that make up the ethnic or the "basic group identity": These shared characteristics create a "deep commonality known only to those who shared in it, and only expressible in words more mythical than conceptual".Jordan Peterson and identity politics.
and ideas about truth were seen strongly through this lens.
It was as if my critique was just another case of a white man asserting power over a woman of. Oct 12, · Cultural identity is defined just as much by its own members’ search for and creation of definition as it is by the perceptions and propaganda of others and, more specifically, by those in power.
the ethnic identities into the national one in accompanying the identity formation mechanism and national building strategies in theoretical perspectives. Key Words: Identity, national identity, identity formation mechanisms, nation-building strategies, identity.
Request PDF on ResearchGate | Asserting ethnic identity and power through language | This paper examines excerpts from interviews in which informants from six European border communities formulate. Self-Concept and Identity. Children’s understanding of themselves changes over time as they develop.
Erikson developed stages of psychosocial development to point out the needs of children. Children experience racial and ethnic identity, develop self-concepts, and develop self-esteem.
Teachers can, again, assist students in all of these developmental processes. Ethnic identity, on the other hand, is only one aspect of a culture and can only be defined by the group itself -- even another group with which it interacts may define it entirely inadequately; witness the Roman confusion of "Celts" and Germans.