In the paper “Cultural Identity: Commonality or Diversity?” the author analyzes Stuart Hall’s assumptions on cultural identity. This African American parable is primitively in touch with a fixed vital center, which is eternal, joining the past to the present and to the future in a continuous line…
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In self-defense, this segregated group labels its own character, objectives, and values. Yet its developments of definition certainly entail the construction of an ‘other’ and ‘them’ in contrary to ‘us’; unsurprisingly, good qualities come out in us; wickedness in them. Humanity and the larger realities surrounding it are identified in absolute terms, without a neutral ground, merely binary opposites. In this note, there is a clear separation between the larger black community and several of the members who feel that the prevailing cultural identity does not give justice and respect to their individual differences. Humanity and the larger realities surrounding it are identified in absolute terms, without a neutral ground, merely binary opposites. In this note, there is a clear separation between the larger black community and several of the members who feel that the prevailing cultural identity does not give justice and respect to their individual differences. African American society is a post-colonial one, the rediscovery of identities by the Ruby is frequently the theme of Frantz Fanon’s assumption as a passionate research... directed by the secret hope of discovering beyond the misery of today, beyond self-contempt, resignation and abjuration, some very beautiful and splendid era whose existence rehabilitates us both in regard to ourselves and in regard to others (Hall 1994, 394). New types of cultural practice in communities such as the Fairly, Oklahoma attends to themselves in this mission for the rationale that, as Fanon claims it, in the not so distant past, Colonisation is not satisfied merely with holding a people in its grip and emptying the native’s brain of all form and content. By a kind of perverted logic, it turns to the past of oppressed people and distorts, disfigures and destroys it (Hall 1994, 394). Once started, there is no end to these phony oppositions. In order to sustain the opposition, people attempt to confirm they're good qualities through detaching themselves from everything that they consider evil or even doubtful. This process separates a larger cultural identity that is grounded on historical and cultural experience to families and individual psyches. For instance, when their response to the domination of the white varies, Zechariah the patriarch renounces his twin, whose very name is obscured from the Bible of the family. In another episode, the necessity to attest for Patricia that she is deserving of Ruby pushes her to abuse her daughter, Billie Delia.
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Introduction [LO1] [LO2]
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