This week our students tried to wrap their heads around the notion of identity, which I must admit is a rather tricky subject. As Nicole mentioned, identity is difficult to compartmentalize in discrete moments, but, on a broader scale, we can definitely compare periods in our lives in order to demonstrate a change in identity. How do we draw lines between discrete parts of our identity? Do we even need to? Part of the challenge, I think, lies in our inability to take a step back and see ourselves as subjects of inquiry; to us, everything forms a continuous stream (how could it not?) wherein one experience feeds off of, and folds into, the next. Despite the difficulties that come from any attempt to unpack identity, the struggle is important for I believe that our identities are not things that are waiting to be discovered but are in fact formed by the very actions that we take to find it.
To make things even more complicated, identity can present on multiple levels! Throughout the course of our session, students flushed out concepts of personal and common identity, but did not tend to see how these two forms of identification are interrelated; even as our students talked about their sense of personal ethnic identity and pan-Asian identity, they did not articulate ways in which community is built off of one’s individual sense of self or how the sense of common identity can also work to inform one’s individual identity. Instead, our session seemed to gravitate toward notions of authenticity, performance, and identity, an area that is also important for students to explore. Interestingly, however, there did not seem to be much discussion about ethnic identity as a form of performance (i.e., students did not talk about the pressures of having to “act” as particular ethnicity in order to conform or distinguish themselves from others).
To address some of these lines of inquiry—and to try to tie everything back to the articles—I challenged the students to think about how the “I” cannot exist without the “other” (what Charles Cooley called the “Looking Glass Self”). In short, Cooley builds upon Georg Hegel’s notion of the “Other” when he argued that one’s conception of “I” takes into account what one imagines the “Other” thinks of the “I” (which, of course, brings up an interesting conversation regarding individuals with developmental disorders that prohibit the reading/understanding of affect). Although admittedly much more complex, the take home message from Cooley and Hegel is that one knows oneself only in relation to others (how similar or different one is to others)—if we accept this position as true, how does this inform our readings of the articles for Week 2? Immediately, we see resonance with the notion of “in group” vs. “out group” as an outgrowth of this process.
And furthermore, once we have established a process by which individuals consolidate into groups, the question is, of course, how these groups relate to one another. This week briefly introduced the notion of racism at the institutional/structural level and we will continue to develop the implications of these power struggles as we turn toward discussion of social issues next week.