Colonization from within

Running head: SOCIAL JUSTICE1

Colonization from within: the motivation to pursue an advance

doctoral

degree in social justice, and combat internalized oppression

Bobby Gueh, Ed.S

University of Georgia

2SOCIAL JUSTICE

The motivation for social justice

To understand the legacy of social justice in my life at its

core, and the desire to pursue an advance degree in social

justice advocacy, one would have to begin with my native land of

Liberia, West Africa, and its historical connection to the United

States, and the infamous legacy of colonialism. In the Adams

resource, “Reading for Diversity and Social Justice”, the five faces of

oppression was discussed; exploitation, marginalization,

powerlessness, cultural imperialism, and violence. Adams (2013)

suggested, “They function as criteria for determining whether

individuals and groups are oppressed, rather than a full theory

of oppression” (p. 44). The first part of this paper I will

explore in depth my motivation to pursue this field of study, by

discussing the impact of colonialism on Liberia. I will also

highlight two of the five faces of oppression as a framework to

discuss the impact colonialism has had on the people of Africa

generally; and exploring in specificity the impact it had on my

3SOCIAL JUSTICE native land Liberia, which are all salient motivators of why I am

pursuing this field of study. In the second part of this paper,

I will examine the effects that racism and oppression has had on

me as a black man, and its impact on the African American family

unit in America.

When the topic of colonialism is studied, typically it does

not include America. Khapoya (2013) stated, “The formalization

of colonial rule was accomplished at the Berlin Conference of

1884-l885 when all European powers met and partitioned Africa,

recognizing each other’s share of the continent” (p. 100). Why

was Europe so interested in the continent of Africa? For

starters, Africa was the unknown, the “Dark Continent,” and its

many ancient developments and mythologies intrigued foreigners.

Most critical though, the interest in Africa “stemmed from Europe

ethnocentrism or racism, itself partly rooted in Western

Christianity” (Khapoya, p. 101). The spread of Christianity in

Africa historically came through the form of crusades and violent

campaigns, but through colonialism, Christian Missionaries played

a part in the social conversion of African people. Furthermore,

social and economic factors expanding European domination and

4SOCIAL JUSTICE imperial status was certainly at the forefront of the “scramble

for Africa.”

Franz Fanon, in his groundbreaking work Black Skin White Masks’,

regarding the psychological effect of white supremacy and

oppression on black people stated, “A normal black child having

grown up with a normal family will become abnormal with the

slightest contact with the white world” (p. 122). This

psychological trauma is what many black people and other groups

of color experience throughout history when exposed to a white

dominated world. Although the colonization of Africa and the

institution of slavery is an important part of my social justice

framework, because of the psychological impact and oppressive

effects on black people, my personal social justice journey

begins with America’s colonization of Liberia, and my journey

living in America as a black man.

Tellewoyan (2006) reported, “The formation of the Liberian

state began with the grand scheme of deporting all newly

manumitted slaves and free African-Americans who were then called

the Free People of Color- from their homeland in the United

5SOCIAL JUSTICE States to a territory outside the boundaries of the United

States” (p. 157). The organization created to implement African-

American colonization was the American Colonization Society

(Tellewoyan, p. 166). Supporters of ACS ranged from prominent

clergymen in American society, “to the very pinnacle of American

political power” (p. 174); involved with the ACS initiative

included Thomas Jefferson, James Monroe, Andrew Jackson, and many

other prominent leaders in America. With the Trans-Atlantic slave

trade coming to an end and slaves attaining their freedom in

America, there were concern from many leaders about slave

rebellions and other economic and social goals, which were the

impetus for the formation of the ACS. After many years of

consideration, and the fact that the “colonization’s abhorred the

amalgamation of the white race with the black race,” the (ACS)

was funded by the United States government to explore countries

on the West Coast of Africa. They searched for countries that

would be conducive to send free slaves back to Africa; Liberia

was the primary country considered the most conducive for

agricultural and had an abundance of other natural resources.

6SOCIAL JUSTICE

The ACS colonization experiment went into full effect in the

1820s, with shiploads of freed Africans returning to the

“Motherland.” Although nostalgic for some free Africans to

return home under the capitalist guise of the ACS, they met

resistance from native Liberians for many years as they tried to

assimilate with the indigenous tribes. Finally, by 1847, after

many years of indigenous resistance and several insurrections,

Liberia was established as a formal republic. Consequently, 1847

marks the official independence of Liberia, the shackles of

colonialism and exploitation would remain in the fabric of the

country’s political and social life for over a century; sending

the country into the abyss of civil war beginning in the 1980s.

On one eerie morning of September 1985, while living in

Liberia, our mother woke my siblings and me up frantically,

yelling that the country was at war. Confused about what that

meant, we continued throughout the day playing in the house with

the carefree innocence of children in a pasture. That innocence

will quickly fade as night fell, and the sounds of gunfire and

the screams of death became ever so close to our house. Earlier

that year in 1985, Liberia was engulfed with civil unrest and

7SOCIAL JUSTICE protest because many of the indigenous people who lived in the

rural village, like my family, were affected by the inequities

that were inflicted upon them by a tyrannical kleptocracy.

Frustrated by the injustices and unfair treatment of the “common

people,” the infamous Liberian martyr General Kwiunkhpa, led a

group if ill trained rebel soldiers to overthrow the Liberian

government. The General and his militia group had a strangle

hold on the country for several months; citizens were imprisoned

to their homes due to a strict curfew, all public and government

agencies were closed, and food sources were scarce during this

time. After several months of a nationwide lock down, General

Kwiunkhpa was finally captured, and killed by the Liberian

government’s soldiers. After living through months of fear and

constant threats of death, we were finally able to escape the war

and find refuge in America, January of 1986.

As a black man from Africa, I have been fortunate to have

developed an understanding of my culture, and have developed

insight on the effects of structural oppression and internalized

racism caused by white supremacy. Black people have been under

oppressive treatment by white people for hundreds of years, and

8SOCIAL JUSTICE today we still see the reminiscence of racism, and the structural

oppression that has kept black people marginalized. Therefore,

the primary reason I am pursuing this degree program and want to

become a social justice advocate, is my unquenchable appetite to

stop structural oppression and the pervasive marginalization of

persons from oppressed groups generally, and specifically black

males. Szymanski and Gupta (2009) stated, “All forms of

oppression (e.g. racism, heterosexism, sexism, classism) exert

their influence at both the sociopolitical and personal levels

and can take on both external (e.g. prejudice, harassment,

discrimination) as well as internalized forms” (p. 110).

Throughout my life I’ve encounter and have been impacted by the

faces of oppression, which has lead me on journey to be an

advocate for the least, marginalized, and powerless. Despite the

impact of the five faces of oppression on my life, for the

purpose of this paper I will only focus on the impact of

(marginalization) that have shaped my beliefs in social justice

and advocacy.

9SOCIAL JUSTICE

Increasingly in the United States, racial oppression happens

in the form of marginalization rather than exploitation (Adams,

2013, p.38). Adams further maintains, “Marginalization is perhaps

the most dangerous form of oppression” (p. 39). Growing up in a

marginalized home, we experienced the oppression through the

intersections of being black, African, and poor. After arriving

to the United States, my family lived on the south side of

Chicago, which was then, and still is, one of the most dangerous

areas in the city of Chicago. Like most major urban cities,

black people are the majority in these concrete jungle of despair

and hopelessness; segregated from their white counterparts who

are the majority in the suburbs and influential areas of the

city. Coming to America and being black instantly placed me in

that category of marginalization. However, being an African also

rendered some social challenges as well, as I tried to

acculturate to the American culture. Our immigration status

excluded us from many social services that we needed to survive,

and often we depended on the “hand-outs” from white church folks

to help my family. Along with the intersection of the two

10SOCIAL JUSTICE oppressed groups (black, immigrant), poverty was very salient in

my purview for social justice.

The eradication of poverty has been at the table of

America’s domestic agenda for decades, unfortunately, the effects

of poverty on oppressed groups is more pervasive than ever

before. There were nights we would not eat dinner, and many days

we did not have adequate amenities for our house. I remember my

father working as a night custodian at a local church, and it was

a treat for him to bring home the leftover dinners from the white

people that attended the church after their service. My siblings

and I shared clothing and on Christmas every child received a

book or something educational, and one toy, typically from the

second hand store. Living in this world of poverty and seeing

white people live better on television and in reality caused an

inferiority complex in me. When around other black children I

felt connected, but once I was around white people, I immediately

felt inferior, because of the power and privilege I noticed they

had over me and my family. They were giving us second hand

clothes, leftover food, and old toys to play with, but never

helped my parents create an opportunity to do those things for

11SOCIAL JUSTICE themselves; they had to figure that out on their own. In

essence, that’s the sustenance of marginalization as “being a

dependent in our society implies being legitimately subject to

the often arbitrary and invasive authority of social services

providers and other public and private administrators who

enforces rules with which the marginal must comply, and otherwise

exercise power over the conditions of their lives” (Adams, 2013,

p. 38).

12SOCIAL JUSTICE

Growing as a father and partner for the liberation of my family

In a white dominated historical context, black families have

faced challenges to remain unified and valued as an important

part of the American family structure. The “legacy of

involuntary exodus was overwhelmingly destructive to their

marriages, kin groups, and communities,” and it still affects

black people today (Tolman, 2011 p. 7). When the increase of

cotton production increased in certain areas of the south, the

first on the auction black for sale was usually the able-bodied

African men. Furthermore, there was a systematic process

implemented by slave masters to break the masculinity of the

African man, so the woman and child will lose respect for him;

from violence and brutal force, to psychological castration by

calling him boy. So for hundreds of years, the black man was a

question mark in the family structure of the black family. Those

that were present physically, was often times living with the

mental inferiority created by white racism, and oppression.

13SOCIAL JUSTICE Although black men and the black family unit have made immense

strides in American society, I still suffer from the

psychological burden of being a black man raising a family in

America.

My immediate family consists of my partner, Kia, my stepson

Zaquan, and my two biological sons, Jaydon, and Sundiata. Raising

a family in general is not an easy task, then add the pressures

of being a black man in America, and living under conditions of

racism, inherent marginalization, internal colonization (the effects

of colonization post colonialism), and as a proletarian (wage-earner).

Although through education I’ve earned some privilege and gained

some power as a person in society, there is still the constant

internal battle of being a great father for my children, and an

great partner for my wife. This has been a challenge for me

because when we first became a union, and the children came

along, I was extremely dedicated to my personal growth

educationally and professionally, and often neglected my

responsibilities for raising my family. In my opinion, I wanted

to work as much as I could, and get the best education possible,

to have the big house and the white picket fence, meanwhile, I

14SOCIAL JUSTICE could gain some respect from the white dominated world that I

lived in. In his groundbreaking work “Black Skin White Mask” Franz

Fanon stated, “The black man’s superiority or inferiority complex

and his feeling of equality are conscious. He is constantly

making them interact. He lives this drama” (Fanon, 1952, p. 129).

The changes I would like to make to help my development as a

father and partner for my wife is to be intentional conscious of

spending quality time with them. Over the years, I have felt

shackled by the demands of working and having to prove myself as

black man, therefore I need to liberate my mind, body, and

spirit, to have the valuable time needed to build a united and

strong family unit. There are times I remember working two three

jobs and going to school, and would not have the energy to play

with my children or spend time with my wife. This constant

pattern of working to be respected and gain material things kept

me focused on self, instead of the family unit. In order to

explore strategies to help me in my change process there are

several social justice theories I will explore to conceptualize

the issue I am having.

15SOCIAL JUSTICE Emancipatory Communitarianism

The first social justice theory examined is Emancipatory

Communitarianism (EC), as utilized from the group perspective

while working with homeless adults. Brubaker (2011) stated,

“Unlike traditional theoretical approaches, EC favors the poor

and disadvantaged, as it strives for distributive justice when

working directly with clients and when advocating in political

and social venues” (p. 35). Emancipatory Communitarianism theory

would state that the origin of my issue began in understanding

how “the story of social oppression is embedded in their own

story” (Brubaker, 2011). Thereupon the issue of racism and

oppression that has kept me in a constant rat race to live up to

the standards of the dominant culture, meanwhile neglecting my

commitment to my family, is deeply entrenched in the brutal

oppressive narrative of black people in America. The narrative

of colonialism on the African continent, transatlantic slaver-

trade, Jim Crow south, and the constant miseducation and economic

castration of black people, black men especially, are part of the

racial domination that has kept many black men at times estranged

from their families.

16SOCIAL JUSTICE

The goal of EC in working in a group is to empower clients

to deconstruct their history of oppression, take responsibility

of present choices, and then that responsibility for change is

transformed to communal action, while finding ones place amongst

others by contributing to the greater group (Brubaker, 2011, p.

36). According to EC theory, the impetus for me to deconstruct

the issue I am having is to first go through critical

examination. Self-examination is a critical tenet in

multiculturalism and social justice as Goodman (2004) asserted,

“One of the first principles of culturally competent counseling

is, therefore, that clinicians and researchers engage in critical

self-assessment, as captured in the familiar phrase “counselor,

know thyself” (as cited in D.W. Sue et al., 1992; Sue&Sue, 2003).

As critical as this tenet is for clinicians and researchers in

social justice and multiculturalism, it is important for clients

to self-examine. As clients tell their story, they begin to

liberate themselves from internalized oppression and begin to

understand how society has oppressed them (Brubaker 2011, p. 37,

as cited in Martin-Baro, 1994). For my personal healing process,

I will begin my self-examination by talking to my family about

17SOCIAL JUSTICE the deep racism and oppression that has been a burden in my

relationship with my family. I will discuss with them the

pressure I feel every day to become an educated black man and to

achieve the highest level of education, wealth, and status,

because in my internalized view, that is how I will be respected

by the dominant culture.

After the process of self-examination, I will begin to look

at the choices I am currently making to address the issue I am

having. Problematization, which is a concept originally named by

Paulo Freire, “sensitizes, denaturalizes, and establishes the

concrete and affective bases necessary to motivate changes” ,

usually from one’s own perspective (Brubaker 2011, p. 38, as

cited by Montero, 2009). Within the concept of problematization,

there are ten principals, listening, and dialogue, using the

language of equals, communication, humility and respect,

critique, silence, concreteness, reflexivity, and consciousness.

These ten conditions will help with building a more open

relationship with my family and uniting us in a genuine way.

During this process of problematization, it is critical for

“members to connect internalized oppression and the oppression of

18SOCIAL JUSTICE others back to social oppression” (Brubaker, 2011). Through

active communication, mutual respect, and collective

consciousness, which I believe are core to the ten principals

mentioned, I am confident that my role as a father and partner to

my family will be clearer, and we will all be conscious of the

deeper issues of oppression that is affecting all of us directly,

and indirectly. Lastly, EC theory suggests that in the process

of empowerment, as the group develops communal consciousness,

they begin to exert their knowledge, attitudes, and actions

beyond to the greater good. As the group becomes empowered, their

collective voice will become stronger, provoking and transcending

the forces that dominate American society.

Liberation Psychology

The next theory I will examine in relation to my social

justice issue is Liberation Psychology. Racism and oppression in

the context of American imperialism has been the handmaiden for

the dehumanization and bastardization of black people in general,

black men specifically, for ages. It is this permanence of

oppression, which Solarzanno (2001) describes Critical Race

19SOCIAL JUSTICE Theory as beginning “from the premise that race and racism is

endemic, and permanent,” (p. 472). Although CRT is not the focus

theory in this paper, its first tenet, which is the centrality of

race and racism, is essential to highlight in relation to

Liberation Psychology; because at the premise of CRT first tenet

and Liberation Psychology is cemented in an intentional

exploration of the historical lived experiences of oppressed

groups. Liberation Psychology would say vehemently about the

issue of racism and oppression, and he effects on black

fatherhood that “the most critical aspect of this principal is

that the investigation of societal structures and recovery of

actual historical memory be conducted” (Tate, 2013, p. 376).

Alsup (2009) asserted, “Liberation Psychology aims to free all

people from the enslavement of distorted aspects of their inner

lives, lived within their community, and it arose as a dialogical

action to the violence of racism, poverty, and genocide” (p.

391).

Liberation and freedom of mind, body, and soul, is the

result of deep interrogation of systems that oppressed the poor

and other marginalized groups. Liberation Psychology posits that

20SOCIAL JUSTICE without a strong inquisition of the societal/historical context

of oppression, the oppressed remains in bondage. Duran (2008)

maintained, “Liberation Psychology aims to free all people from

the enslavement of distorted aspects of their inner lives and

from the binding yoke of injustices experienced in their lives

lived within community” (p. 292). The two Liberation Psychology

principals that would be most salient for me in dealing with my

issue are de-ideaoligizing everyday experiences, and

concientization. Tate (2013) reported, “Martin-Baro` (1991; 1994)

pointed out that dominant social forces in South America used

several outlets (e.g., the church, media campaigns and

governmental bureaucracies) to establish “realities” about the

lived experiences of the poor and oppressed” (p. 376).

This “cultural stranglehold” as ascribed by Martin Baro`,

distorts the lived narrative of oppressed people, and the media

and other dominant social mediums perpetuate a story of

marginalized groups that are usually negative and dehumanizing.

Some of the “realities” that has been concocted about black men

as it relates to the family unit are that they are “deadbeat

dads”, they are not actively in the homes, they habitually have

21SOCIAL JUSTICE children out of wedlock, can’t provide financially for their

family, just to name a few. My goal for using this principal is

to begin to articulate a new narrative about black men and their

role in the family unit, highlighting and acknowledging the many

black men that are raising their families with great success. By

engaging in the de-ideologizing process, both social scientists

and oppressed populations can begin to make sense of their

current situation in light of recovered historical memory, as

well as an analysis of everyday experience (Tate, 2013).

The essential goal of Liberation Psychology is to bring

clients to a point of awakening their conscience, and reforming

the destructive narrative of oppression, finally reclaiming ones

voice and constructing new meanings of reality. This occurs

through coincientization, “a process entailing a social rupture

in the sense of transforming both the inequality and oppression,

and the institutions and practices producing them” (Tate, 2013,

as cited by Montero & Sonn, 2009). My commitment to support my

family under the historical context of white supremacy and

institutional racism is permanent, because the very fabric of

America is woven in the threads of the marginalization and forced

22SOCIAL JUSTICE labor of black and brown people. Therefore, this process of

coincientization encourages that I continue to build my political

capacities, know my rights as citizen, and engage in the civic

development of democracy.

Critical Pedagogy

Finally, I will examine critical pedagogy as a theoretical

perspective on racism and oppression and its effect on my lived

experiences as a black father and family man. American hegemonic

structure over other cultures globally and domestically is mind

boggling to me. The essence of this nation is glorified in the

unique confluence of diverse cultures, and educational liberty;

at least that is the assumption. With all this glory, and

promise of a diversified culture and self-determination through

education, Critical Pedagogy theorist Jennings & Lynn (2005)

posited, “schools act as agents in the regeneration and

solidification of existing political, social, and economic

arrangements by preparing students for predetermined roles in the

labor force” ( p. 18). Furthermore, Critical Pedagogy will say

in relation to my social justice issues of racism and oppression

23SOCIAL JUSTICE on black men and the black family unit, school officials and

teachers work to maintain the bureaucratic structure of

schooling; they are implicated as agents of this capitalist

domination (Jennings & Lynn, 2005). As a current doctoral

student, I am privileged; and being in a program of social

justice is inspiring, yet there still linger in my consciousness

the internalized oppression of not belonging (imposter syndrome),

and the constant struggle to prove my worth; at times to the

neglect of my family.

Bercaw & Stooksberry (), highlights three tenets of CP in

teacher education “(a) reflection upon the individual’s cultural

or lived experience, (b) development of voice through a critical

look of one’s world and society, (c) transforming the society

toward equality for all citizens through active participation in

democratic imperatives” (p. 1). These three tenets will give me

a foundation to address the issues I am having. Critical

reflection on my lived experiences; looking deep into my story

and how it is subscripted into the American social experiment. My

experiences has been on the margins of society, learning in an

educational system that excluded images that represented my

24SOCIAL JUSTICE culture in positive ways, and often expecting me to conform to

the oppressive norms of the American culture. The next tenet in

CP encourages developing a voice. Over the past decade, I have

developed a movement to speak out on the issues of black males

and the issues of oppression they still face in America school

system. Finally, as a doctoral student, embedded in the

teachings of social justice, I plan to continue the fight to

transform society through active engagement of the democratic

process. In his groundbreaking work “Pedagogy of the Oppressed,”

Paublo (1970) asserted, the recognition of humanity should be the

central focus of human existence. That recognition should be loud

and provoke active with the goal to liberate oppressed peoples of

the world.

Conclusion

In one of the most critical books on race matters, “Souls of

Black Folk”, W.E.B. DuBois posited, “Throughout history, the powers

of single black men flash here and there like falling stars, and

die sometimes before the world has rightly gauged their

brightness”. Doing this research process has reinvigorated my

25SOCIAL JUSTICE conscience for the plight of oppressed groups globally, and black

people specifically. Through all the theories I utilized to

address my issue, there were two running themes that was

consistent; perpetual interrogation of the historical context of

oppression and racism, and galvanizing individual and collective

movements to create voices that will challenge the dominant

forces that are often times ignored. Oppression is deeply rooted

in the foundation of American imperialism, and to rid this

vicious system from the American empire, there has to be some

structural changes. Furthermore, the theories I used suggested

that it is critical, after reflecting on the historical context

of the oppression, one must transform consciousness into active

engagement of the forces distributing inequities, instead of

justice. Movements can be individual changes, but they are more

powerful when they affect society and the greater good of

oppressed people, and their oppressors.

The theory that best fits my circumstance and issue is

Liberation Psychology, because of its broad range of

accessibility into other social justice constructs. Most salient

to me about Liberation Psychology is the historical origin in

26SOCIAL JUSTICE Liberation Theology and the humanistic ambience it carries. It is

a theory of emancipation, justice, and healing, that that through

dialogical relationships changes in the dehumanization of

oppressed persons are real. With this theory I could trace the

historical context of my issue through the recovery of the

historical context, and by doing those steps of rediscovery, come

to a place of coineincidization, where the bridge lies between

theory and action. Overall, Liberation Psychology provides me a

social political framework, with a spiritual foundation that is

paramount to addressing the issue I posed.

The writing process was indeed a challenge, because I’ve not

been challenged to write in this depth for a long time. The

length of the paper was not difficult, but the depth of

information, and analyzing the information, then conceptualizing

it to fit the issue I was having presented some challenges.

Overall, the experience was beneficial as I build on my skills

for future writings. Writing about social justice and doing the

research most definitely triggers a deep cord of activism in me,

and have me hungry to explore more. My curiosity was peaked in

so many ways, and brought about many questions for me as a

27SOCIAL JUSTICE person, professional, and activist. In the words of Carter G.

Woodson, Miseducation of the Negro, “When you control a man’s thinking

you do not have to worry about his actions. You do not have to

tell him not to stand here or go yonder; he will find his “proper

place” and will stay in it.” It is time to change that dreadful

reality of so many people who are oppressed, and consciously

sick.

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