Pariah Status,Identity, and Creativity in Babylon: Utopian Visions of "Home" in the African Diaspora

In this article I explore the complex relationships among diasporic identity, home, and marginality in the context of Rastafari philosophy and practice. Groups within the African diaspora believe that globalization and the "We are all one" slogan exist to create one huge market for the benefit of the multinational and international corporate elites. Not only has the Black underclass in the diaspora continued to expand rather than shrink, but, in many ways, Blacks are further behind Whites than they have been in the past. In an effort to survive with some modicum of dignity and self-respect, they have attempted to counter the trend toward global neoapartheid. Rastafari have intentionally chosen to identify themselves not only as Blacks (the children of Africa), but as "marginals" outside of the domain of Babylon. They take pride in the fact that they have rejected the values of the new world order.     

Assimilation and Heritage Identity: Lessons from the Coptic Diaspora

Many first generation immigrants share a concern for retaining their heritage culture, though they still aspire to successfully assimilate into the country of residence society. Assimilation theories suggest facilitating factors for positive assimilation but differ in terms of whether the loss of heritage culture is inevitable. The Coptic diaspora illustrates that upward mobility can be achieved without loss of heritage identity. Religious structures can play an important role not only in sustaining heritage identity but also facilitating positive assimilation. A review of the Coptic Orthodox Church’s ministry in diaspora, along with findings of a Coptic diaspora survey may offer lessons for other immigrant groups. The study affirms some theoretical findings and raises questions for future research.     

African American cultural history and reflections on Jung in the African Diaspora

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919‐1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub‐disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American ‘Negroes’ would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or ‘humanity’ is identified as the relational ground in African cultures, while the Kemetic‐Egyptian deity Maat, as an archetypal anima figure and the religio‐mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice.     

Three Paths to Legal Legitimacy: African Diaspora Religions and the State

What are the routes by which African diaspora religious groups gain legal legitimacy in modern nation-states of the Americas? African diaspora religions, once prohibited under slave laws, remain predisposed to conflict with the ‘culture of legality’ that is constitutive of the contemporary modern world-system. In negotiating this conflict, different legitimating tactics are called upon in different nation-states, depending on the type of national mythology and level of legal-rational development present. Two legitimating tactics exercised by African diaspora religions are described here: ‘simulation’ in the United States, and ‘sedition’ in Honduras. A third path toward legitimacy, which I call the strategy of ‘seduction’, occurs when states appropriate African diaspora religions as a form of symbolic capital communicating depth and authenticity. Examples of this path are drawn from Brazil and Haiti.     

A Brief History of Ghosts: Commentary on Paper by Laurel Moldawsky Silber

Although Gerhardt's commentary points to substantial points of agreement between us—the claim that human being is embodied being, the critique of rationalisms, and the resistance to relativisms—we also have important differences. The chief of these, from my point of view, concern (1) the functions of theoretical language, (2) the level of commitment psychoanalysts owe to traditional language for the sake of community and continuity, and (3) the issue of reification. My reply suggests that Gerhardt has confused the functions of expressive and theoretical language; that, for the sake of a “gossipy connection,” she seems to deprive the psychoanalytic community of the self-reflective criticism of its own shared assumptions; and that there is a difference between metaphor and the misplaced concreteness that is sometimes called reification.     

Components and Symbols of Ethnic Identity: A Case Study in Informal Education and Identity Formation in Diaspora

L’identité des membres de groupes ethniques qui vivent dans de nombreux pays est influencée par la culture environnante. Ce travail développe un outil qui peit aider les chercheurs à comprendre la façon dont les individus vivent leur identité ethnique. On analyse les composantes et les symboles qui fixent l’dentification ethnique. L’application de techniques d’analyse multidimentionnelle à un ensemble de données empiriques révéla une structure identitaire sur deux axes (cognitif–affectif; particulier–universel). Cette structure permet de faire des comparaisons entre des sous‐populations nationales selon leurs perceptions et accentuations diversifiées de l’identité ethnique. On examine ici les cas de membres de l’enseignement relevant de l’éducation juive informelle. 2119 de ces personnes provenant de sept pays ont fourni des définitions d’elles‐mêmes et des symboles qui exprimaient leur lien avec l’héritage ethnique et religieux. Cette typologie de base pourrait être utilisée dans des études portant sur d’autres groupes ethniques dont les membres ont émigré dans divers pays d’acceuil. The ethnic identity of members of ethnic groups who live in a number of different countries is influenced by the surrounding cultures. This study develops a tool which can help researchers understand the ways in which individuals perceive their own ethnic identity. The components and symbols that determine ethnic identification are analysed. By applying multidimensional analysis techniques to a set of empirical data, we were able to uncover a structure of identity along two axes: the cognitive/affective and the specific/universal. This structure enables us to make comparisons between national sub‐populations in terms of their various emphases and perceptions of ethnic identity. We examine here the case of staff members in Jewish informal educational settings: 2,119 staff members from seven countries were surveyed on the self‐definitions and symbols that express their relationship with their ethnic and religious heritage. This basic typology could be used in studies of other ethnic groups whose members have emigrated to a number of host countries.     

Counseling in Mexico: History,Current Identity,and Future Trends

A brief history of the development of counseling in Mexico is presented. Counselor preparation, identity, and future trends in the profession are discussed. The origins of counseling in Mexico are associated with the development of similar disciplines concerned with the general improvement of mental health and the treatment of its disorders, namely, disciplines such as medicine and psychology. Historically, the classical cultures of Mesoamerica had specific methods for understanding the human psyche, as did the Indians, Chinese, Babylonians, Egyptians, and Greeks of other cultures. Mexico, like many societies, has historically attempted to explain and understand the essential components of the human condition.     

Revealing the Cues Within Community Places: Storiesof Identity, History, and Possibility

Place-based approaches to community change have become increasingly popular strategies for addressing significant social problems. With their intentional focus on 'place,' most efforts have sought to gain greater understanding into how neighborhood contexts affect people. However, while both aggregate characteristics and social dynamics of neighborhoods have been subject to scrutiny in the literature, less attention has been paid to understanding how the environmental characteristics of neighborhoods and communities as places have meaning for residents. The present study used an innovative methodology called Photovoice to obtain a greater understanding of the meanings residents ascribe to the salient characteristics of their neighborhoods and communities. As part of a place-based initiative, 29 adult and youth residents in seven distressed urban neighborhoods photographed and dialogued about the meaningful physical attributes of their community. According to participants, place characteristics provided cues about their personal histories as members of the community; communicated messages about the value and character of the community and its residents; defined social norms and behavior within the community; and provided markers that could remind residents of who they are and inspire a sense of possibility for who they could become. Implications for practice are discussed.     

Ethnic Identity Gratifications Selection and Avoidance by African Americans: A Group Vitality and Social Identity Gratifications Perspective

Abstract

This study explores the relatively new idea that individuals engage with media in an effort to meet their social identity needs. Specifically, the study broadens the social identity gratifications (SIG) approach to the domain of ethnicity by examining how African Americans’ ethnic identity gratifications selection and avoidance are related to their perceptions of ingroup vitality. Two mediation models involving level of ethnic identification are proposed. Although the model of television selection is not supported, the model of television avoidance is supported. Implications and future research are discussed.     

Racial Identity,African Self-Consciousness,and Career Decision Making in African American College Women

The purpose of this study was to examine the relationships among racial Identity, African self-consciousness, and career decidedness in 212 African American women classified as first year or senior at an historically Black university and a predominantly White university. It was hypothesized that senior women at both institutions would have higher levels of racial identity and African self-consciousness and would be more career decided than first year women. The findings provided partial support for the hypothesis.     

National Days,National Identity,and Collective Memory: Exploring the Impact of Holocaust Day in Israel

This study uses the case of Holocaust Day in Israel to examine the premise that national days impact national identity and collective memory. Specifically, the study examines whether a very unique type of national day—Holocaust Day—impacts national identification, nationalism, and collective memory in the form of Israeli Jews' perceptions of the “lessons” of the Holocaust. This study uses panel survey design data on national identity and perceptions of the Holocaust's lessons from the same sample of Israeli Jews (N = 665) collected two months prior to Holocaust Day and again during and after Holocaust Day. During and after Holocaust Day, respondents expressed increased levels of nationalism and more perceptions of both particularistic and universalistic Holocaust lessons. Participation in Holocaust Day practices had a stronger relationship with nationalism and national identification during Holocaust Day than before but a weaker relationship with the perception of a universalistic lesson during Holocaust Day. These findings indicate that Holocaust Day impacts national identity and collective memory and highlights the multifaceted nature of the relationships between national identity, collective memory, and national days. The theoretical implication of the findings as well as the case comparability are discussed in light of the findings.     

Jo-Jo, Josephine, and Joanne: a study of multiple personality by means of the Rorschach Test.

A comparison of three Rorschach protocols of a multiple personality case was presented. Basic features of the personality structures were examined with respect to the psychogram profiles. The evolution of the original personality into the successive ones was assessed both in terms of inter- and intra-protocol variations and thematic analysis. The implications of the Rorschach test findings for the treatment and theory of multiple personality syndrome were discussed.