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The Impact Of Diversity In The Workspace
The impact of workplace diversity in an organization
The impact of workplace diversity in an organization
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With race being identify as the most essentialised (insert citation) characteristic it is important to understand how the development of racial identity maybe influenced by external determinants. As a self identified Black women much of how I navigate and experiences the world has been through the lens of first a black girl then a black women. In this paper I will examine how my experience as a black girl/women has been shaped by external factors in my environment. The Racial Identity development model that I chose to identify with is the “ Black identity development model” in the “ Boys no more “ article by Thomas, C, W. (1974). This model has five stages. The first is Withdraw- when individuals move away from depending on whites for self-determination …show more content…
Growing up in a predominantly black community I received constant positive reinforcements about being black. Very early in life I knew that I was Black, but I was also taught early on that black people were just as amazing as anyone else. To reinforce that thought I was exposed to Black teachers, Black doctors, Black hair stylist and tons of other Black professionals. While many people may have been exposed to the limitations of what living life in black skin may have meant at that time, I had the opposite experience. I was exposed to all of the possibilities greatness in Black people. My social support reinforced my racial identity development by acting as the counter voice to most of the messages I received daily from entities such as the media. People like my family and teachers taught me that my blackness was beautiful, and that being Black was something that I should be proud of. This strong immersion into blackness greatness at an early age served as a protective factor of my racial development. I grew up believing all of the wonderful things about black people that I was taught. It wasn’t until I began working, in diverse environments that theses voices would be challenged
It is commonly thought that one has to struggle in order to be black. Black people tend to have a stronger sense of group identification than any other racial group in the United States. The question is whether or not this is helpful or detrimental to the black population. In “Promoting Black (Social) Identity” Laura Papish criticizes Tommie Shelby’s We Who Are Dark. Shelby argues that the black population’s sense of group identity is vital to furthering their collective political agenda. Shelby believes that best way to make sure that their political ideologies are cohesive is for black individuals to have a “thick conception of black identity” (Papish 2).” Having a thick sense of black identity calls for “ African Americans think of themselves as and act as a ‘nation’ constituted not by physical borders, but by a shared ethnic, cultural, or biological trait that imbues the community with a ‘general will’ and this “ will” typically includes political motives (Papish 2). Papish argues that it not part of the duty of a black person to have any sense of loyalty or solidarity with other African-Americans and that not doing so does not make them any less black than those that choose to have a thick sense of black identity. Those who don’t grow up with a strong black group identity in their lives are just as black and go through some of the same struggles that other black people do. In the video “Black Like Who?” Debbie Reynolds did not have a strong sense of blackness because she was raised in a white neighbor. The other ladies in the short film talk about how they thought that she had a “ real problem with [her] ethnicity like [she] had a problem with the fact that [she] born African-American (Reynolds). This along with the documentary on Lacey Schwartz show that a person’s sense of blackness is very much a product of what others around them define blackness as. However, it is not clear
The Helms White Racial Identity Model, created by Dr. Janet Helms, has six stages which are now referred to as statuses. The statuses are, contact, disintegration, reintegration, pseudoindependence, immersion/emersion, and autonomy. The first status, contact, shows obliviousness to being unaware of racism. This status shows that an individual believes everyone has an equal chance to success and lacks understanding of discrimination and prejudice. The second status is the disintegration status meaning that there is conflict among an individual’s loyalty to their group and “humanistic ideals”. These people may try to avoid people of a different race, may attempt to be “color blind”, and may seek reassurance from other Whites that racism is not their fault. The next status is reintegration. If reintegration occurs, racial/ethnic minorities may be blamed for their problems.
One of Beverly Tatum's major topics of discussion is racial identity. Racial identity is the meaning each of us has constructed or is constructing about what it means to be a white person or a person of color in a race-conscious society. (Tatum, pp Xvii) She talks about how many parents hesitate to talk to their children about racism because of embarrassment and the awkwardness of the subject. I agree with her when she says that parents don't want to talk about racism when they don't see a problem. They don't want to create fear or racism where none may exist. It is touchy subject because if not gone about right, you can perhaps steer someone the wrong way. Another theory she has on racial identity is that other people are the mirror in which we see ourselves. (tatum pp18) 'The parts of our identity that do capture our attention are those that other people notice, and that reflects back to us.'; (Tatum pp21) What she means by this is that what other people tell us we are like is what we believe. If you are told you are stupid enough you might start to question your intelligence. When people are searching for their identity normally the questions 'who am I now?'; 'Who was I before?'; and 'who will I become'; are the first that come to mind. When a person starts to answer these questions their answers will influence their beliefs, type of work, where they may live, partners, as well as morals. She also mentions an experiment where she asked her students to describe themselves in sixty seconds. Most used descriptive words like friendly, shy, intelligent, but students of color usually state there racial or ethnic group, while white students rarely, if ever mention that they are white. Women usually mention that they are female while males usually don't think to say that they are males. The same situation appeared to take place when the topic of religious beliefs came up. The Jewish students mentioned being Je...
Everyone is raised within a culture with a set of customs and morals handed down by those generations before them. Most individual’s view and experience identity in different ways. During history, different ethnic groups have struggled with finding their place within society. In the mid-nineteen hundreds, African Americans faced a great deal of political and social discrimination based on the tone of their skin. After the Civil Rights Movement, many African Americans no longer wanted to be identified by their African American lifestyle, so they began to practice African culture by taking on African hairdos, African-influenced clothing, and adopting African names. By turning away from their roots, many African Americans embraced a culture that was not inherited, thus putting behind the unique and significant characteristics of their own inherited culture. Therefore, in an African American society, a search for self identity is a pervasive theme.
Without details, the words on a page would just simply be words, instead of gateways to a different time or place. Details help promote these obstacles, but the use of tone helps pull in personal feelings to the text, further helping develop the point of view. Point of view is developed through the story through descriptive details and tone, giving the reader insight to the lives of each author and personal experiences they work through and overcome. Issa Rae’s “The Struggle” fully emplefies the theme of misplaced expectations placed on African Americans, but includes a far more contemporary analysis than Staples. Rae grapples as a young African-American woman that also struggles to prove her “blackness” and herself to society’s standards, “I feel obligated to write about race...I slip in and out of my black consciousness...sometimes I’m so deep in my anger….I can’t see anything outside of my lens of race” (Rae, 174). The delicate balance between conformity and non-conformity in society is a battle fought daily, yet Rae maintains an upbeat, empowering solution, to find the strength to accept yourself before looking for society’s approval and to be happy in your own skin. With a conversational, authoritative, humorous, confident and self-deprecating tone, Rae explains “For the majority of my life, I cared too much about my blackness was perceived, but now?... I couldn’t care less. Call it maturation or denial or self-hatred- I give no f%^&s.” (Rae 176), and taking the point of view that you need to stand up to racism, and be who you want to be not who others want you to be by accepting yourself for who you are. Rae discusses strength and empowerment in her point of view so the tone is centered around that. Her details all contribute to the perspectives as well as describing specific examples of racism she has encountered and how she has learned from those
This cognizance really ensued when I first started work as an educational therapist in a residential placement for severely emotionally disturbed teenage girls. Being in such a arbitrary position of power was difficult enough with people who have issues with control and lack of respect from elders but I also happened to be the only male ever in this position at the facility and a "white guy" to boot. Ninety percent of my clients happened to be Latina or African American. This ethnic flash point did not initially bother me because of my lack of awareness of its existence and my naive determination that it was not important for my therapeutic and educational goals. However, of course I had not really considered at that time what being 'white' really entails in this society. Consideration of one's identity is obviously key to successful educational and therapeutic interventions but it took the actual experience of being what I call "white-washed" to make me realize that skin color may actually have something important to do with one's perceived identity.
Attending a predominantly white school, white people were very interested, or rather over interested, in the so-called black culture. Being in a space that had minority black people, oppression was felt on the highest level. Anything that may have remotely involved the black skin, was downplayed and undermined, and more cases than one, my voice was silenced. From this experience, I started realising that wherever I may go, the female black body was not correctly or remotely represented positively in the media and in general society. For many years, as a regular television watcher, I began to realise that the media and entertainment industry did not put black women in power or inspiration, but women who are needy, sexual objects or women who play second best to men. In my educational systems, I have not been exposed to black lectures or teachers enough, and I realised that we were not being correctly and rightfully represented. As a black body, I am aware that I occupy space in a white environment, and that much of what I do is under the scope of white supremacy. Much of the experiences I have at my university are very much related to my racial profiling, and my level of intelligence is marked according to how I look eternally. Daily, I am constantly reminded that I am black as if it is something to be ashamed of social elite environment. In the article written by Dill and Zambara,
Sprouted from slavery, the African American culture struggled to ground itself steadily into the American soils over the course of centuries. Imprisoned and transported to the New World, the African slaves suffered various physical afflictions, mental distress and social discrimination from their owners; their descendants confronted comparable predicaments from the society. The disparity in the treatment towards the African slaves forged their role as outliers of society, thus shaping a dual identity within the African American culture. As W. E. B. DuBois eloquently defines in The Souls of Black Folk, “[the African American] simply wishes to make it possible for a man to be both a Negro and an American, without being cursed and
This stage of my adolescent life was very memorable. This was the time when my life was becoming more complicated as I struggled to find my own racial identity, and constantly questioning myself, “Who am I?” “Where do I belong?” while facing the pressure of “fitting in” as a biracial teen in prejudicial Asian society.
Prior to beginning my readings on white racial identity, I did not pay much attention to my white race. If someone had asked me to describe my appearance I would have said short blond hair, blue eyes, average stature, etc. One of the last things I would have noted was the color of my skin. Growing up in overwhelmingly white communities, I never thought to use the color of my skin to differentiate myself from others. Over the course of this dialogue I have learned that my white racial identity is one of the most defining aspects of my appearance in this society. There is a certain level of privilege that I am afforded based solely on the color of my skin. According to Peggy McIntosh, “White privilege is like an invisible weightless knapsack of special provisions, assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear, and blank checks” (71). All these objects listed by McIntosh are things I have access to and certainly take for granted. Due to a history of non-white racial oppression, which transformed into decades of racial discrimination that still lingers today, the white race has dominated our society in terms of resources and prosperity. The ideas of wealth, higher-level education and ambition to succeed are all traits commonly linked to people of the white race that collectively define privilege. The aspect of privilege can also produce disadvantages for people of the white race as well. In the book Promoting Diversity and Justice, the author D. Goodman notes that people of advantage groups develop a sense of superiority, which will sometimes lead them to wonder if, “their achievements were based on privilege or merit” (107). Along with a diminished sense of accomplishment, the cost ...
The Association of Black Psychologist (ABP) (2013) defines colorism as skin-color stratification. Colorism is described as “internalized racism” that is perceived to be a way of life for the group that it is accepted by (ABP 2013). Moreover, colorism is classified as a persistent problem within Black American. Colorism in the process of discriminatory privileges given to lighter-skinned individuals of color over their darker- skinned counterparts (Margret Hunter 2007). From a historical standpoint, colorism was a white constructed policy in order to create dissention among their slaves as to maintain order or obedience. Over the centuries, it seems that the original purpose of colorism remains. Why has this issue persisted? Blacks have been able to dismantle the barriers faced within the larger society of the United States. Yet, Blacks have failed to properly address the sins of the past within the ethnic group. As a consequence of this failure, colorism prevails. Through my research, I developed many questions: Is it right that this view remain? How does valuing an individual over another cause distribution to the mental health of the victims of colorism? More importantly, what are the solutions for colorism? Colorism, unfortunately, has had a persisted effect on the lives of Black Americans. It has become so internalized that one cannot differentiate between the view of ourselves that Black Americans adopted from slavery or a more personalized view developed from within the ethnicity. The consequences of this internalized view heightens the already exorbitant mental health concerns within the Black community, but the most unfortunate aspect of colorism is that there is contention on how the issue should be solved.
A main theme in this novel is the influence of family relationships in the quest for individual identity. Our family or lack thereof, as children, ultimately influences the way we feel as adults, about ourselves and about others. The effects on us mold our personalities and as a result influence our identities. This story shows us the efforts of struggling black families who transmit patterns and problems that have a negative impact on their family relationships. These patterns continue to go unresolved and are eventually inherited by their children who will also accept this way of life as this vicious circle continues.
What is identity? Identity is an unbound formation which is created by racial construction and gender construction within an individual’s society even though it is often seen as a controlled piece of oneself. In Dr. Beverly Daniel Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’, Tatum asserts that identity is formed by “individual characteristics, family dynamics, historical factors, and social and political contexts” (Tatum 105). Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’” creates a better understanding of how major obstacles such as racism and sexism shape our self identity.
Loyd and Williams (2016) define ethnic-racial identity as a “multidimensional psychological construct that represents the aspect of a person's overall identity that is associated with race or ethnicity.” These facets of racial identity develop and consolidate when a person continuously explores and associates with a specific racial group (Loyd & Williams, 2016). The more positive people feel about membership of a specific group, the stronger their racial identity will be. Neville and Cross (2017) conceptualize Black racial identity through the emphasis of being cognizant and conscious of what it means to be Black mentally, politically and socially. Sellers and Colleagues (1998) define racial identity as the importance and specific meaning one attaches to their racial group. They consider both the historical and cultural background associated with African Americans when examining their group membership. They primarily focus on the status of one's racial identity as opposed to the process of the formation of it. Sellers and Colleagues (1998) define racial identity in African Americans as “the significance and qualitative meaning that individuals attribute to their membership within the Black community.” Our current study uses Sellers and Colleagues (1998) definition of racial identity. There are four main dimensions of the MMRI: Racial Salience, Racial Centrality, Racial Regard and Racial Ideology
An important psychological shift advocated by the Black Conscious Movement was the redefinition of blackness. No longer would Africans accept the negative label of ‘non-white’, they refused to be regarded as non-persons but demanded to be called positively as black. This definition of ‘black’ was not race or class exclusive rather it sought to incorporate all people who were discriminated against and denied access to white privileges under the oppressive apartheid regime. The definition of blackness is actually somewhat complex, the path to understanding it leads to certain directions. First off, that being black was a mental attitude, not just a matter of skin pigmentation. Secondly, by merely acknowledging that one is black already sets oneself along the road of emancipation.