|Sponsored by the HealthcareTrainingInstitute.org providing Quality Education since 1979|
Cultural Diversity, Breaking Barriers, & Racist Micro Aggressions
Psychologist William Cross, author of Shades of Black: Diversity in African American Identity, has offered a theory of racial identity development that I have found to be a very useful framework for und standing what is happening not only with David, but with those Black students in the cafeteria. According to Cross’s model, referred to as the psychology of nigrescence, or the psychology of becoming Black, the five stages of racial identity development are pre-encounter, encounter, immersion /emersion, internalization, and internalization-commitment. For the moment, we will consider the first two stages as those are the most relevant for adolescents.
In the first stage, the Black child absorbs many of the beliefs and values of the dominant White culture, including the idea that it is better to be White. The stereotypes, omissions, and distortions that reinforce notions of White superiority are breathed in by Black children as well as White. Simply as a function of being socialized in a Eurocentric culture, some Black children may begin to value the role models, lifestyles, and images of beauty represented by the dominant group more highly than those of their own cultural group. On the other hand, if Black parents are what I call race—conscious—that is, actively seeking to encourage positive racial identity by providing their children with positive cultural images and messages about what it means to be Black—the impact of the dominant society’s messages are reduced.
In either case, in the pre—encounter stage, the personal and social significance of one’s racial group membership has not yet been realized, and racial identity is not yet under examination. At age ten, David and other children like him would seem to be in the preencounter stage. When the environmental cues change and the world begins to reflect his Blackness back to him more clearly, be will probably enter the encounter stage.
Transition to the encounter stage is typically precipitated by an event or series of events that force the young person to acknowledge the personal impact of racism. As the result of a new and heightened awareness of the significance of race, the individual begins to grapple with what it means to be a member of a group targeted by racism. Though Cross describes this process as one that unfolds in late adolescence and early adulthood, research suggests that an examination of one’s racial or ethnic identity may begin as early as junior high school.
In a study of Black and White eighth graders from an integrated urban junior high school, Jean Phinney and Steve Tarver found clear evidence for the beginning of the search process in this dimension of identity Among the forty-eight participants, more than a third had thought about the effects of ethnicity on their future, had discussed the issues with family and friends, and were attempting to learn more about their group. While White students in this integrated school were also beginning to think about ethnic identity, there was evidence to suggest a more active search among Black students, especially Black females. Phinney and Tarver’s research is consistent with my own study of Black youth in predominantly White communities, where the environmental cues that trigger an examination of racial identity often become evident in middle school or junior high school.
Some of the environmental cues are institutionalized. Though many elementary schools have self-contained classrooms where children of varying performance levels learn together, many middle and secondary schools use “ability grouping’ or tracking. Though school administrators often defend their tracking practices as fair and objective, there usually is a recognizable racial pattern to how children are assigned, which often represents the system of advantage operating in the schools.
In racially mixed schools, Black children are much more likely to be in the lower track than in the honors track. Such apparent sorting along racial lines sends a message about what it means to be Black. One young honors student I interviewed described the irony of this resegregation in what was an otherwise integrated environment, and hinted at the identity issues it raised for him.
It was really a very paradoxical existence, here I am in a school that’s 35 percent Black, you know, and I’m the only Black in my classes.. . . That always struck me as odd. I guess I felt that I was different from the other Blacks because of that.
In addition to the changes taking place within school, there are changes in the social dynamics outside school. For many parents, puberty raises anxiety about interracial dating. In racially mixed communities, you begin to see what I call the birthday party effect. Young children’s birthday parties in multiracial communities are often a reflection of the community’s diversity. The parties of elementary school children may be segregated by gender but not by race. At puberty, when the parties become sleepovers or boy-girl events, they become less and less racially diverse.
Black girls, especially in predominantly White communities, may gradually become aware that something has changed. When their White friends start to date, they do not. The issues of emerging sexuality and the societal messages about who is sexually desirable leave young Black women in a very devalued position. One young woman from a Philadelphia suburb described herself as “pursuing White guys throughout high school” to no avail. Since there were no Black boys in her class, she had little choice. She would feel “really pissed off” that those same White boys would date her White friends. For her, “that prom thing was like out of the question?’
Though Black girls living in the context of a larger Black community may have more social choices, they too have to contend with devaluing messages about who they are and who they will become, especially if they are poor or working-class. As social scientists Bonnie Ross Leadbeater and Niobe Way point out,
The school drop-out, the teenage welfare mother, the drug addict, and the victim of domestic violence or of AIDS are among the most prevalent public images of poor and working-class urban adolescent girls. . . . Yet, despite the risks inherent in economic disadvantage, the majority of poor urban adolescent girls do not fit the stereotypes that are made about them.
Resisting the stereotypes and affirming other definitions of themselves is part of the task facing young Black women in both White and Black communities.
As was illustrated in the example of David, Black boys also face a devalued status in the wider world. The all too familiar media image of a young Black man with his hands cuffed behind his back, arrested for a violent crime, has primed many to view young Black men with suspicion and fear. In the context of predominantly White schools, however, Black boys may enjoy a degree of social success, particularly if they are athletically talented. The culture has embraced the Black athlete, and the young man who can fulfill that role is often pursued by Black girls and White girls alike. But even these young men will encounter experiences that may trigger an examination of their racial identity.
Sometimes the experience is quite dramatic. The Autobiography of Malcolm X is a classic tale of racial identity development, and I assign it to my psychology of racism students for just that reason. As a junior high school student, Malcolm was a star. Despite the fact that he was separated from his family and living in a foster home, he was an A student and was elected president of his class. One day he had a conversation with his English teacher, whom he liked and respected, about his future career goals. Malcolm said he wanted to be a lawyer. His teacher responded, “That’s no realistic goal for a nigger,” and advised him to consider carpentry instead.
The message was clear: You are a Black male, your racial group membership matters, plan accordingly. Malcolm’s emotional response was typical—anger, confusion, and alienation. He withdrew from his White classmates, stopped participating in class, and eventually left his predominately white Michigan home to live with his sister in Roxbury, a Black community in Boston.
No teacher would say such a thing now, you may be thinking, but don’t be so sure. It is certainly less likely that a teacher would use the word nigger, but consider these contemporary examples shared by high school students. A young ninth-grade student was sitting in his homeroom. A substitute teacher was in charge of the class. Because the majority of students from this school go on to college, she used the free time to ask the students about their college plans. As a substitute she had very limited information about their academic performance, but she offered some suggestions. When she turned to this young man, one of few Black males in the class, she suggested that he consider a community college. She had recommended four-year colleges to the other students. Like Malcolm, this student got the message.
In another example, a young Black woman attending a desegregated school to which she was bussed was encouraged by a teacher to attend the upcoming school dance. Most of the Black students did not live in the neighborhood and seldom attended the extracurricular activities. The young woman indicated that she wasn’t planning to come. The well-intentioned teacher was persistent. Finally the teacher said, “Oh come on, I know you people love to dance?’ This young woman got the message, too.
Others who bought this Cross-Cultural Diversity Course
CEU Continuing Education for
Social Work CEUs, Psychology CEUs, Counselor CEUs, MFT CEUs