Introduction
One’s identity is a core part of one’s whole being, as it is the image others recognize as a unique part of society. While people project their ideal selves into the world, their understanding of “self” relies heavily on external influences, such as one’s culture (Dzobo 123). However, the current state of affairs reveals that such a life orientation is disrupted on a massive scale, providing limited choices for those trapped in such situations.
Depending on one’s origin, one’s culture may be subjected to such an intrusion into one’s private space from outside forces (Cabral 83). Yet, the path to resistance remains a debatable subject for the involved persons, who may strive to either reclaim their identity by denying their invaders’ views on society or assimilate with them. By examining existing examples, individuals from such backgrounds must understand the importance of protecting their identity to perceive themselves as a whole through anti-colonial practices and ideologies.
The Impact of Colonialism
Western culture has a profound influence on the public’s perception of one’s identity, often striving to assimilate others into its framework. Economic dominance naturally entails the need to suppress the identities of those whose situation is worsened by its consequences (Dzobo 125). Nowadays, this past represents the clash of views of vastly different groups of individuals and focuses on adverse outcomes. However, Dzobo states that it also aligns with the conflict theory of human nature, as proposed by Sigmund Freud, who claims that people “develop through conflict, competition, and elimination” (125). Thus, this influence is unavoidable, yet the need to fight against assimilation is essential to prove to the opposite side that the values of the oppressed populations are valid.
Throughout the history of many non-European countries, this impact can be seen as a significant adverse factor that has lasting consequences on the collective identity and even the well-being of entire generations. The rapid growth of the creative capacity of Western societies required an influx of resources, for which many communities had to suffer (Cabral 83). This situation became a significant issue for cultures subjected to these forces, as the core foundation of individuals belonging to them began to crumble under pressure. The notion of fairness has been eradicated in favor of capitalist values.
The tools of subjugation that were used by the oppressive forces allowed them to warp people’s cultures to fit their needs. In places where colonial tactics allowed Europeans to take hold, racist policies were enacted on a country-wide level to prevent the rise of native people to power (Biko 95). The possibility of self-expression was negated for entire nations through political means. Governments began to neglect a portion of their subjects and favor policies that benefited Western countries to the point of being detrimental to local populations (Biko 95). Natives were tolerated rather than genuinely taken into account, which eventually led to significant shifts in the public’s perceptions of the authorities.
As a result of colonial practices, the mass loss of identity within a culture led to its replacement with one adapted to the hostile reality. The positive views toward servitude became widespread alongside feelings of inferiority, which impacted generations (Biko 101). Black people had to reject their values or come into conflict with their surroundings, facing a challenging opponent who was willing to reshape or break them. It became necessary to rebuild numerous cultures from the ground up after the influence of oppressors began to subside, yet the process is significantly more challenging than it may seem.
The Case of South Africa
People from the African continent have been exposed to harsh treatment by colonial forces. The entire country’s culture has been warped to create an adverse environment for a particular part of the population. Biko writes that White individuals who resided in this country during the apartheid period “evolved a philosophy that stratifies the black world and gives preferential treatment to certain groups” (94). Thus, native South Africans were treated with a high degree of unfairness throughout their lives.
Some characteristics were ascribed to Blacks by the White oppressors that defined them. For example, the native people of South Africa attributed their poverty to their skin color alone, effectively incorporating their powerlessness into their cultural traditions (Biko 95). Furthermore, even in the post-apartheid period, South Africans continued to face external influence. The non-racialized view promoted by liberals who were left within the country to help Black politicians establish control over the population again disregarded the needs of people (Biko 96). Therefore, it turned the development of a cultural identity among Black individuals in the direction perceived by their White supporters.
Unity was the tool that genuinely helped the nation to recover itself from the widespread disruption. The rise of collective consciousness and an understanding of the damage done to South Africa led the population to take drastic measures against the limitations imposed by foreigners (Biko 98). Blacks began to understand their needs and focus solely on them, tailoring the government to suit the needs of their world. Eventually, the development of the national consciousness led to the creation of a philosophy that was inherent and natural for South Africans, becoming a foundation for the development of the true self by Black individuals (Biko 100). Therefore, it was crucial to create opportunities for people to express their identity through social and political institutions that supported them.
Women’s Experiences with Self-Identity
Gender plays a crucial role in establishing one’s identity, although it is often disregarded among patriarchal cultures, which makes assimilation a more complicated choice to make. For example, many sociologists perceive the adverse social environment for women in Middle Eastern countries, yet fail to account for their experiences and how they shape individuals appropriately (Lazreg 67). Thus, it is essential to refocus one’s vision of identity on a scale that addresses this issue. The treatment of women coming from different cultures must not be viewed through the lens of Western feminism, as its foundational aspects do not incorporate the problems that affect the entirety of the world’s population.
Eurocentric knowledge does not encompass the systems or relations between them beyond the selection of countries of its origin. Therefore, academic feminism is not suitable for defining differences within a broader context, as it does not incorporate women’s experiences from all parts of the globe (Lazreg 73). Under its dogma, it becomes challenging for individuals from Middle Eastern or North African states to leverage this philosophy effectively.
Women living in patriarchal societies are perceived as coming from inferior cultures, leading to feminists’ views on this part of society not being grounded in reality (Lazreg 68). As a result, discussions regarding their situation are disrupted by common perceptions of otherness, which alienate these individuals. Lazreg states that people who voice their opinions regarding the situation in their countries come “under pressure to choose between their feminism and their ethnicity or culture” (71). It is apparent that not only one’s ethnicity, but also their entire set of characteristics, including gender, social position, and other aspects, must be taken into account.
The Power of Independence
The importance of one’s degree of involvement in constructing one’s personality cannot be underestimated. Unlike in the case of assimilation, the preservation of the true self is prioritized. This process is healthy and balanced in a way that allows one to fit into society with ease, protecting one’s physical and psychological well-being (Dzobo 125). Therefore, individuals need to achieve a state of relative independence and reclaim their identities from dominant cultures.
As seen in the above-mentioned examples, people become genuinely free only after the complete removal of outside influences through the development of a collective consciousness that fits into the local context. This approach requires an extensive analysis and consequent dismantling of structures that show signs of maliciousness toward local communities (Biko 99). Through such a shift, a nation can allow its members to express themselves with a high degree of freedom.
People who are free from oppressive powers can determine the cultural norms and widespread assumptions that fit into their narratives, ideas, and worldviews. However, it does not imply that the objective is to transfer control over to another group. Instead, the social pyramid can be remade in the image of a collective character to reassert the importance of native traditions and prevent the notion of alienation entirely (Cabral 91). Simultaneously, changes on a massive scale can enhance government structures to better align with the context of indigenous populations.
The reason behind the need to establish one’s own identity lies in the power it gives and the ways it serves the nation. Cultural norms serve as motivations and aspirations for entire generations, allowing populations to move forward and progress as a single entity (Dzobo 124). It prevents people from becoming culturally uprooted, promotes the creation of social networks, and helps individuals find their place in the world. This set of characteristics becomes a basis upon which the masses can find common ground, move toward shared goals, and spur the development of their communities.
The Path to Self-Identification
To project one’s image into the world freely, a person must perceive the obstacles that prevent such a possibility and seek ways to overcome them, avoiding assimilation. In the case of South Africa, it is possible to understand how the rise of collective consciousness is a crucial step toward overcoming adverse external forces that distort one’s reality. While a degree of peer influence is unavoidable since humans are social beings, it is significantly better for a person to be influenced by those who have shared experiences and can empathize with their identity (Cabral 88). The first step toward self-identification is the ability to recognize and filter sources that affect one’s image.
One’s ability to perceive bias and counteract it on a personal level plays a paramount role in this reclamation process. Cabral states that one of the paths that allows this process is the analysis and the successive removal of “the pretended supremacy of the culture of the dominant power” (88). The need to define oneself without adhering to foreign ideas reveals one of the essential steps in creating a true identity. A person must be able to understand what stereotypes others commonly apply to them and how they can be avoided.
One must also comprehend that it may be necessary to take counterintuitive actions that defy the norms of society to create the personality one wants to project. The liberation struggle inevitably entails making a conscious effort to disrupt oppressive structures that hinder one’s ability to express oneself (Cabral 91). Since foreign actors often establish these systems, they are meant to perpetuate adverse living conditions among non-dominant communities. Indecisiveness and hesitation are common aspects of the barriers to change, which is why small-scale activities can gradually lead others to perceive the value of self-identification (Cabral 89). Thus, people need to comprehend that resistance to external influences serves as a natural path to creating a genuine identity.
Conclusion
In summary, individuals whose cultures were impacted by the outcomes of the colonial era need to learn how to distinguish between imposed identities and characteristics, as well as ways to avoid being assimilated. Otherwise, the adoption of foreign values has a profoundly adverse impact on the development of both individuals and nations. One cannot fully align with their naturally perceived state of being when society denies their needs and experiences. In the example of South Africa, it is possible to see how oppressors cause nations to lose their collective identity.
At the same time, discussions around feminism in the Middle East reveal the impact of focusing on the aspect of “otherness” without considering personal characteristics. In both cases, people lose their ability to express their identity freely and openly. Therefore, it is crucial to defend one’s independence, as it represents a natural desire to project one’s image into the world as one sees it. This ability not only empowers an individual but also protects their mental and physical health. One’s ability to familiarize oneself with one’s cultural heritage and traditions, express one’s gender openly, and have one’s experiences taken as valid protects one’s freedom of self-expression.
Works Cited
Biko, Steve. “White Racism and Black Consciousness.” I Write What I Like: A Selection of His Writings, edited by Aelred Stubbs, Bowerdean Publishing Company, 1996, pp. 94-103.
Cabral, Amilcar. “Identity and Dignity in the Context of the National Liberation Struggle.” Return to the Source, Monthly Review Press, 1972, pp. 83-93.
Dzobo, Noah K. “The Image of Man in Africa.” Person and Community: Ghanaian Philosophical Studies I, edited by Kwasi Wiredu and Kwame Gyekye, Council for Research in Values and Philosophy, 1992, pp. 123-135.
Lazreg, Marnia. “Decolonizing Feminism.” African Gender Studies: A Reader, edited by Oyeronke Oyewumi, Springer, 2005, pp. 67-80.