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"Am I at Peace"?: a Deeper Look Into Identity Formation and Integration Annette Susanne Peters

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Journal of Educational Research and Innovation Volume 3 Number 1 EDUCATIONAL ADVANCES Article 3 THROUGH CULTURAL INTEGRATION AND TEACHER EFFICACY 2014 "Am I at Peace"?: A Deeper Look Into Identity Formation and Integration Annette Susanne Peters Maria Lahman Follow this and additional works at: http://digscholarship.unco.edu/jeri Part of the Education Commons Recommended Citation Peters, Annette Susanne and Lahman, Maria (2014) ""Am I at Peace"?: A Deeper Look Into Identity Formation and Integration," Journal of Educational Research and Innovation: Vol. 3 : No. 1 , Article 3. Available at: http://digscholarship.unco.edu/jeri/vol3/iss1/3 This Article is brought to you for free and open access by Scholarship & Creative Works @ Digital UNC. It has been accepted for inclusion in Journal of Educational Research and Innovation by an authorized editor of Scholarship & Creative Works @ Digital UNC. For more information, please contact [email protected]. Peters and Lahman: "Am I at Peace"?: Identity Formation and Integration Journal of Educational Research and Innovation Spring 2014, Vol., 2, No. 2 Am I At Peace?: A Deeper Look into Identity Formation and Integration Annette Peters Doctoral Student, University of Northern Colorado Maria K. E. Lahman Professor, University of Northern Colorado Psychological Association (2002) for “Do not be too hard, lest you be culture as the “belief systems and value broken; do not be too soft, lest you be orientations that influence customs, squeezed.” norms, practices, and social institutions, - Ali ibn Abi Talib including psychological processes (language, care taking practices, media, In an increasingly global world, educational systems) and organizations many students in higher education have (media, educational systems),” when been exposed to multiple cultures initially selecting the participant. through moving, being members of However, during the study, we multicultural families, or relating with encouraged the participant to define people from varied cultural culture in her own words and according backgrounds. Our perception of others to her own experiences. and ourselves is affected by these An in-depth exploration of one various group affiliations (Stevenson, person’s experiences with the process 2010). These experiences are of integrating different cultural successfully processed by integrating identities provides valuable information divergent information, “from cross- to educators and counselors alike. cultural experiences, a multicultural Having a better understanding of this environment, or being born to a multi- process is vital in our movement ethnic or multi-racial family” (Hoersting towards becoming more multiculturally & Jenkins, 2011, p. 1). This process, competent and raising awareness of however, may also cause difficulties in a biases rooted in society (Arnett, 2009; person attaining a “solid cultural, ethnic, Sue & Sue, 2008). Therefore, we1 posed or racial identity” (Hoersting & Jenkins, the following research question for this 2011, p. 1). Keith (2011) suggested study: What does the integration of forming a multicultural identity gives multiple identities look like for a Saudi individuals the potential to enhance Arabian female in Higher Education? In their lives because it creates a sense of the following sections, we provide a self-efficacy, in addition to developing a sense of identification with one’s 1 Throughout the paper, we will be using “we” and “I” in order heritage. We used the definition to clarify the researchers’ roles in each section. This study was established by the American conducted by Annette with Maria’s supervision and guidance. Published by Scholarship & Creative Works @ Digital UNC, 2014 1 Journal of Educational Research and Innovation, Vol. 3 [2014], No. 1, Art. 3 A Deeper Look into Identity Formation and Integration Peters & Lahman brief background of the participant’s allow other religious practices (Cole, cultural heritage as a Saudi Arabian and 2001; Saudis, 2009). Muslim, describe the initial and current According to Islam, women and men study, and present findings in the areas “have an equal footing before God” of cultural integration. We conclude (Nassar-McMillan, 2008, p. 988). This with a call for counselors and educators means the right to own and inherit to advocate for groups facing injustice in property and obtain an education. order for them to be who they are. However, in some Arab countries, government restriction and local or Contextual Background familial religious interpretations may At this point, a brief contextual prevent these rights from being realized background is warranted. While the (Nassar-McMillan, 2008). While women participant in this study, Fatimah, has have recently been granted the right to her own unique experiences, these vote, there are major social restrictions were initially formed within a Saudi on women in Saudi Arabia culturally Arabian context and her religious explained as protective of a woman’s background as a Muslim. Saudis honor and virtue. For example, women descend from ancient nomadic tribal are not allowed to drive cars (Eggers al- peoples of the desert (Arabia and the Harthy, Hatrash, & al-Mansour, 2013), Arabs, 2000; Saudis, 2009) which, while which is said to protect them from the a rich and vital heritage, comprises disgrace of driving in public. much of the romantic side of today’s Furthermore, women are not allowed to Western stereotype of citizens of the interact with men outside the family, current Kingdom of Saudi Arabia (KSA) including in educational settings. as “oil rich, desert nomads, and camel As part of the culture of respect, back riders” (Hilal & Denman, 2013, p. chastity and sexual modesty are highly 25). valued. Key parts of the expression of Today, KSA represents about four- this value occur through gender fifths of the Arabian Peninsula. The separation and covering of the female community (unmah) in which Saudis body. Saudi women most often wear participate does not overtly base its traditional clothing that varies from decisions for social action, political region to region. A Saudi woman’s behavior, and economic organization on dress covers the body from head to toe. race, ethnicity, and national origin (Cole, These inner dresses can be embellished 2001), but instead on religion (i.e., with embroidery, coins, and brightly Islam). Race and ethnicity are said not colored fabric. When out in public, to be as significant because the identity Saudi Arabian women are expected at a of Muslims exceeds the borders of minimum to wear a covering on their states and has precedence over all other head, and clothes, which depending on identities (Cole, 2001). The official family expectations, may include a face language spoken in Saudi Arabia is veil. Arab American women also Arabic, with many distinctive dialects sometimes wear a cover for their head (Cole, 2001; Saudis, 2009). Saudi Arabia called a Hijab. The Hijab is primarily is officially an Islamic state and does not worn by Muslim women, but some 2 http://digscholarship.unco.edu/jeri/vol3/iss1/3 2 Peters and Lahman: "Am I at Peace"?: Identity Formation and Integration A Deeper Look into Identity Formation and Integration Peters & Lahman Christian Arab American women also 2009). The government indicates they wear head scarves (Arab World are willing to allow women more rights, Immigration, 2004). Some people but so far no policies have been put in believe Arab women are not required by place to end the discrimination. Saudi religion or culture to cover their heads, Arabians cite instances such as two while others believe it is mandatory to females who were recently in the wear a Hijab (Arab World Immigration, Olympics, increased ability to walk in 2004). Some Saudi women also wear a places such as a mall unveiled, and the black outer cloak called an abaya. first woman movie director as examples A central component for Saudis is of the broadening of female rights over the family. Extended families often live the past decade (Eggers et al., 2013). together in the same house. Saudis As in many wealthy countries, there value generosity, hospitality, and are divisions in society between local helping those in need. Society is tribal citizens and guest workers. The working in nature, and members of the tribe, class is mostly composed of temporary groups or relatives traced through immigrants. Major variation in income males, take interest in one another’s and wealth also exists. However, “a well being, and those who are more strong ideology of egalitarianism is wealthy aid the impoverished when traditional among Saudi Arabians, needed. For Saudis, hospitality is whose social and verbal patterns of important. Generosity and respect are interaction stress equality and shown through events such as dinner siblinghood rather than status parties, were the host or hostess acts as differentiation” (Cole, 2001, p. 1934). a server and generously refills plates. Education in Saudi Arabia is highly This serving the guests is known as al- valued and is an important aspect in mubashara (Saudis, 2009). family and community life. Education From a global perspective, female ranging from preschool to university is advocates state Saudi women face free. Females and males are separated extreme legal discrimination, although in the classroom, women who attend not all Arabic or Saudi women would University watch the lecture on a TV agree with this (Saudis, 2009). Women monitor in a separate room. Recently, are not allowed to engage in work, the KSA
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