Identity And Identity

The themes of identity and intimacy were difficult to define when analyzing the social dynamic between African Americans and White Americans. When evaluating their interactions with one another, it was interesting to observe the many complexities of human beings. Slavery created the need for identification. As the slave trade increased, ethnic sub groups’ exposure to one another and to Europeans resulted in the reinterpretation and acculturation of cultures. Identity persisted as an entity of importance from the African-based communities to their descendants as identification could emancipate black slaves from the shackles of slavery. Even though slavery was a shared success for global markets, the relationship between slaves and slaveholders

This social hierarchy fostered slaveholders’ aggressive desire to exert multiple modes of control and coercion through degradation.

The mental and physical violence against African Americans was theorized to have erased black people 's cultural background from their memories, according to the information provided by Wendy Wilson Fall and Charles Sow in Kimoh, dar you are! (Fall 25). The idea was then followed by opposing arguments when stated, “Melville J. Herskovits and others have argued that cultural retentions can take a variety of forms and iterations..” (Fall 25). Deep cultural grammar was common among African descendants as their jargon, fashion, and cultural appreciation reflected similar phrases, clothing, and dances in West Africa. In Susan Kart, "Wade in the Water: Beyoncé, Mami Wata and Black Feminist Power

American slaveholders dehumanized slaves through both psychological stress and physical forms of brutality. Despite the ambiguity in brutality, as this relative term can be perceived differently by different cultures’ tolerance to pain, slave holders attachment and monitoring of their slaves became an overwhelming obsession. The slaveholders’ continual micromanagement and overbearing obsession always left the slaves at fault. In “Dancing for Eels,” in Raising Cain: Blackface performance from Jim Crow to Hip Hop, by W.T. Lhamon, he informed the readers about the “ Great Negro Plot”. The name of the revolt vilified and gave the blame to slaves while the organization was hardly a “Negro” revolt (Lhamon 20). The intimate relationship became very intensive as slaveholders in America capitalized their right of possession over another being. Phrases such as ‘my slave’ or ‘our slaves’ were subtle forms of attachment. When slaves ran away, there were mixed feelings of anger, betrayal, and confusion among the slaveholders. They could not understand why an individual did not want to be enslaved. As a response, a hunting party for blacks known as Patty Roller characterized this extreme obsession as white men monitored slaves activities while enforcing discipline. In America, Whites were used to having black people immerse in their culture. When Black people left, their presence was