Professional Portfolio

PROFESSIONAL PORTFOLIO 2/20/2013 Darius M. Cureton

VITAE & PERSONAL STATEMENT Darius M. Cureton

DARIUS M. CURETON WINSTON-SALEM STATE UNIVERSITY HALL-PATTERSON BUILDING, ROOM 203 WINSTON-SALEM, NC 27110

EMAIL: CURETOND@WSSU.EDU PHONE: (336) 750-2316 FAX: (336) 750-2180

EDUCATION: NORTH CAROLINA AGRICULTURAL AND TECHNICAL STATE UNIVERSITY. M. A. IN ENGLISH & AFRICAN AMERICAN LITERATURE. DECEMBER 2001.

WINSTON-SALEM STATE UNIVERSITY. B. A. IN ENGLISH. MINOR IN POLITICAL SCIENCE. MAY 2000.

SENIOR THESIS: “THE SOUL OF A MAN: A PSYCHOANALYTICAL LOOK AT EVIDENCE OF FREUD’S ID, EGO, AND SUPEREGO IN CLAUDE MCKAY’S NOVEL HOME TO HARLEM.”

TEACHING EXPERIENCE: INSTRUCTOR. WINSTON-SALEM STATE UNIVERSITY. AUGUST 2002 TO PRESENT. ENGLISH 1301 (FRESHMAN COMPOSITION I) ENGLISH 1302 (FRESHMAN COMPOSITION II) INSTRUCTOR. NORTH CAROLINA A&T STATE UNIVERSITY. AUGUST 2002 TO MAY 2004.

ENGLISH 100 (IDEAS & THEIR EXPRESSION I) ENGLISH 101 (IDEAS & THEIR EXPRESSION II) GRADUATE TEACHING ASSISTANT. NORTH CAROLINA A&T STATE UNIVERSITY. JANUARY 2001 TO DECEMBER 2001.

ENGLISH 100 (IDEAS & THEIR EXPRESSION I) ENGLISH 101 (IDEAS & THEIR EXPRESSION II)

WORK EXPERIENCE: ASSISTANT DIRECTOR OF QUALITY ENHANCEMENT PLAN (QEP). WINSTON-SALEM STATE UNIVERSITY. AUGUST 2012-PRESENT. FACULTY FELLOW – WSSU QEP. WINSTON-SALEM STATE UNIVERSITY. AUGUST 2010-PRESENT. CONTACT FOR TECHNICAL OPERATION—TELE-CLASSROOM HP 205 & LECTURE ROOM HP 228. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. OCTOBER 2002 TO JULY 2012.

DIRECTOR OF WRITING/COMPUTER LITERACY LAB AND INSTRUCTOR OF ENGLISH. WINSTON-SALEM STATE UNIVERSITY. AUGUST 2003 TO JULY 2012.

INTERIM DIRECTOR OF WRITING/COMPUTER LITERACY LAB. WINSTON-SALEM STATE UNIVERSITY. AUGUST 2002 TO AUGUST 2003.

ASSISTANT DIRECTOR OF COMPUTER LITERACY LAB. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTONSALEM STATE UNIVERSITY. FEBRUARY 2002 TO AUGUST 2002.

LECTURER. DEPARTMENT OF ENGLISH AT NORTH CAROLINA AGRICULTURAL & TECHNICAL STATE UNIVERSITY. AUGUST 2001-MAY 2004.

RESIDENTIAL AND EXTRA-CURRICULAR UNIVERSITY WORK EXPERIENCE: KAPPA KAPPA PSI, KAPPA LAMBDA CHAPTER ADVISOR. FINE ARTS DEPARTMENT AT WINSTON-SALEM STATE UNIVERSITY. NOVEMBER 2002 TO PRESENT. REAL MEN TEACH CO-ADVISOR AND MENTOR. DEPARTMENT OF EDUCATION AND HUMAN PERFORMANCE AT WINSTONSALEM STATE UNIVERSITY. DECEMBER 2007 TO PRESENT. ETS AP READER. EDUCATIONAL TESTING SERVICE – AP CENTRAL. JUNE 2006 TO PRESENT. THE GENERATION OF AMAZING MODELS AND ENTERTAINERS (THE G.A.M.E.) WINSTON-SALEM STATE UNIVERSITY. JANUARY 2006 TO MAY 2008.

S.T.A.R. PARTICIPANT (SPECIALLY TRAINED ALUMNI RECRUITER). WSSU OFFICE OF ADMISSIONS. SEPTEMBER 2002 TO 2004.

WRITING CONSULTANT. THE NORTH CAROLINA A&T WRITING CENTER. AUGUST 2001 TO DECEMBER 2001.

DEPARTMENTAL SERVICE: “RECRUITMENT & RETENTION COMMITTEE.” DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. FALL 2010-PRESENT. “WEBPAGE COMMITTEE.” DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. FALL 2010-PRESENT. “STRATEGIC PLAN COMMITTEE.” DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. SPRING 2010-PRESENT. “CURRICULUM COMMITTEE.” DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. FALL 2008-PRESENT. “INTERNSHIP COORDINATOR.” DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON SALEM STATE UNIVERSITY. SPRING 2007-FALL 2009.

“SEMINAR ON TURNITIN.” CENTER FOR INNOVATIVE TEACHING, TECHNOLOGY, LEARNING AND EVALUATION AT WSSU. SPRING 2007.

“ASSESSMENT COMMITTEE.” WINSTON SALEM STATE UNIVERSITY. SPRING 2007-PRESENT. “LET IT FLOW” CREATIVE WRITING CONTEST COORDINATOR. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. SPRING 2006-PRESENT. RECRUITMENT AND RETENTION COMMITTEE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. FALL 2005 TO PRESENT. “FACULTY REPRESENTATIVE FOR GPSVD AT OHIO STATE UNIVERSITY.” AT WINSTON-SALEM STATE UNIVERSITY. FALL 2004-PRESENT.

DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES

FACULTY EDITOR - RAMA. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. FALL 2003 TO FALL 2005.

FRESHMAN WRITING CONTEST COMMITTEE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WINSTON-SALEM STATE UNIVERSITY. SPRING 2003 TO SPRING 2004.

WRITING CENTER COMMITTEE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. SPRING 2003 TO FALL 2003.

RECRUITMENT REPRESENTATIVE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. OCTOBER 2002 TO PRESENT. DISTANCE LEARNING/TECHNOLOGY COMMITTEE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. FALL 2002 TO SPRING 2003.

“PART-TIME/ADJUNCT FACULTY” MENTOR. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. FALL 2002 TO PRESENT. SEMINARS ON BLACKBOARD. CENTER FOR INNOVATIVE TEACHING, TECHNOLOGY, LEARNING, AND EVALUATION AT WSSU. FALL 2002.

WORKSHOPS ON GRADE MACHINE. CENTER FOR INNOVATIVE TEACHING, TECHNOLOGY, LEARNING, AND EVALUATION AT WSSU. FALL 2002.

COMPOSITION FACULTY COMMITTEE. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES AT WSSU. FALL 2002 TO SPRING 2003.

SPECIAL ASSISTANT TO ESL PROGRAM. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES. FEBRUARY 2002 TO AUGUST 2002.

GRAMMAR AND COMPOSITION COMMITTEE. DEPARTMENT OF ENGLISH AT NORTH CAROLINA A&T STATE UNIVERSITY. SPRING 2001 TO FALL 2001.

PUBLICATIONS, REVIEWS AND PRESENTATIONS: “REAL MEN TEACH.” PRESENTATION AT THE NC MINORITY MALE MENTORING CONFERENCE – RALEIGH, NC. SPRING 2012.

“WHAT CHU TALKIN’ ABOUT – CODESWITCHING IN VARIOUS ENVIRONMENTS.” PRESENTATION AT THE WSSU “ATTITUDE MATTERS” STUDENT CONFERENCE. SPRING 2010 & 2011.

“ACTIVE LEARNING WITH WEB 2.0 TOOLS.” WORKSHOP AND POSTER PRESENTATION AT WSSU SCHOLARSHIP DAY AND Darius M. Cureton, Curriculum Vitae—page 2

CETL SUMMER INSTITUTE. SPRING 2010, SUMMER 2010, AND FALL 2011.

HTTP://W2T4T.WETPAINT.COM/PAGE/DARIUS+M.+CURETON%27S+E-PORTFOLIO “WHAT DO I DO NOW?” THE PODIUM. SPRING 2004. OFFICIAL PUBLICATION OF KAPPA KAPPA PSI & TAU BETA SIGMA FRATERNITY/SORORITY INC. “CHOOSING THE RIGHT GRADUATE SCHOOL FOR YOU.” PRESENTATION AT THE FALL 2003 ENGLISH AND FOREIGN LANGUAGES DEPT. “MIX AND MINGLE.” OCTOBER 2003.

“THE STATE OF THE NAA.” THE PODIUM. FALL 2003. OFFICIAL PUBLICATION OF KAPPA KAPPA PSI & TAU BETA SIGMA FRATERNITY/SORORITY INC. “THE FUTURE OF HBCUS.” YNOBE COMMUNITY NEWSLETTER. (2000). YNOBE—REFLECTIONS OF EBONY. OCT. 2000. <HTTP://WWW.YNOBE.COM>.

“ THE SPIRIT OF BROTHERHOOD.” PRESENTATION TO THE MEMBERS OF KAPPA KAPPA PSI AND TAU BETA SIGMA AT

ANNUAL SOUTHEAST DISTRICT CONVENTION (GREENVILLE, SC). MARCH 2000.

“POLK 2000.” IN BETWEEN DAYS. (1999). THE INTERNATIONAL LIBRARY OF POETRY. ALYSSA R. STOKES-REINHARDT, EDITOR.

“ A NEW AGE IN ANIMATION.” RAMA. 1:1 (2002). APR. 1999. <HTTP://HOME.TRIAD.RR.COM/SIAR/RAMA/MOCK UP3.HTML>.

WORKSHOPS I HAVE CONDUCTED: I AM COMFORTABLE IN WINDOWS AND NETWORKED ENVIRONMENTS. “WRITING & COMMUNICATION.” PRESENTATION FOR REAL MEN TEACH INDUCTION WEEK. SPRING 2011.

“PUBLIC SPEAKING – THE BLUEPRINT FOR SUCCESS.” PRESENTATION FOR REAL MEN TEACH. FALL 2009.

“EXTRA EXTRA!! – THE GUIDE TO FRATERNITY PAPERWORK.” PRESENTATION FOR THE KAPPA LAMBDA CHAPTER OF KAPPA KAPPA PSI FRATERNITY, INC. FALL 2006.

“CONDUCTING MEETINGS W/ROBERT.” PRESENTATION FOR THE KAPPA LAMBDA CHAPTER OF KAPPA KAPPA PSI FRATERNITY, INC. FALL 2006.

“THE INTERVIEW PROCESS.” WORKSHOP FOR HCOP SUMMER PROGRAM. JUNE 2005.

ASSESSING YOUR WRITING SKILLS. OFFICE OF STUDENT SUPPORT SERVICES AT WSSU. FALL 2003.

MICROSOFT WORD AND GENERAL WORD PROCESSING APPLICATIONS. DEPARTMENT OF ENGLISH AND FOREIGN LANGUAGES FALL 2002.

AT WSSU.

REFERENCES: ANY OF THE WINSTON-SALEM STATE UNIVERSITY REFERENCES MAY BE REACHED BY MAIL THROUGH THE DEPARTMENT (ENGLISH) AT WSSU-HALL-PATTERSON 220, WINSTON-SALEM, NC 27110 DR. SHIRLEY MANIGAULT, (EMAIL: MANIGAULTS@WSSU.EDU) PROFESSOR OF ENGLISH—WSSU ................................................................................................. (336) 750-2183 DR. PATRICIA BONNER, (EMAIL: BONNERP@NCAT.EDU) PROFESSOR OF ENGLISH—NCA&T STATE UNIVERSITY ........................................................... (336) 334-7772 ENGLISH DEPARTMENT—NEW CLASSROOM BUILDING 1601 E. MARKET STREET GREENSBORO, NC 27411 DR. DAVID SIAR, (EMAIL: SIARD@WSSU.EDU) PROFESSOR OF ENGLISH/DEPARTMENT TECH. COORDINATOR—WSSU ............................... (336) 750-2439 DR. REBECCA WALL, (EMAIL: WALLR@WSSU.EDU) PROFESSOR OF ENGLISH—WSSU) ............................................................................................... (336) 750-2319

Darius M. Cureton, Curriculum Vitae—page 3

The Blueprint of Man “…I thank whatever gods may be for my unconquerable soul” Rudyard Kipling Martin Luther King, Jr. once said, “The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.” This quote offers an analogy between man in the metaphysical sense and the building of a man’s character. In building a man, growth and development is essential. To begin in this process, one must first conceive the ideas and envision the end product.

My process began in undergraduate school. There, many factors prepared me for academic success in graduate school. In undergraduate school, the English major taught me to understand various aspects of the communication process and the dynamic role of technology in that process, to develop communication and critical thinking skills, including skills in using technology for communication and research, and to appreciate diverse cultural perspectives, thereby increasing my global awareness.

Reading about and immersing myself in these concepts not only taught me to infuse technology into my own work, produce aesthetically appealing products, and write proficiently, but they added lines to my blueprint that created a foundation and the love for the field that currently drives me to pursue a Ph.D. in Rhetorics, Communication, and Information Design from Clemson University.

The process of building a man continues by using the blueprints as the guide in the application and actualization of the end product. Not only have academics aptly prepared me for graduate school, but my character and values make me an ideal candidate. Earning two degrees in English taught me to be disciplined as it relates to my time and the quality of my work. Working for 10 years as the Director of the English & Foreign Languages Writing/Computer Literacy Lab and teaching freshman students has significantly raised my level of professionalism and maturity. Serving in this administrative role also speaks to my work ethic. Through the controversy of students with writing deficiencies, administrative shifts and personal agendas, I have continued to stand. Discipline, time management, professionalism, maturity, and a good work ethic are all qualities that I possess which have given me the confidence to consistently succeed and excel.

I am pursuing a Ph.D. in Rhetorics, Communication, and Information Design from Clemson University because this man is still not complete. I wish to grow and develop more as a teacher, leader, mentor, writer, and administrator. Not only does this institution have a rich history of success in agriculture, engineering, and textiles; but the Department of English is filled with a cadre of energetic and vibrant teachers. I can contribute to that history by leaving a legacy of professionalism, maturity, and discipline for others to follow. This specific program interests me because not only do I have a love of literature, but I love writing. Having researched this esteemed department, Professors such as David Blakesly who has research in composition and technical communication, as well as having interests in print and digital publishing; and Sean Williams who has research interests in composition and visual communication are directly in-line with my goals, passions, and interests. I have a desire to look at students who fall victim to the “Grade 13” complex and look at how technology has not only affected this decline in composition/education but how that same aesthetic technology can be its savior. Specifically, this program’s course work/seminars in Perspectives and Information Design and Rhetorics, Communication, and Information Technologies, along with the flexibility as it relates to the composition of my dissertation, appeals to me.

As previously stated, this man is not yet complete, but this institution, this program, and its faculty hold the mortar that can make this structure a sound one that will stand for years to come. Although adversity continues to be ever present, â&#x20AC;&#x153;â&#x20AC;Śunder the bludgeonings of chance, my head [has been] bloody but unbowedâ&#x20AC;? (Kipling). My desire to broaden my horizons, become a better writer, and be an invaluable resource to students has laid the foundation. Now it is time move into a direction of completion.

SCHOLARLY PAPERS Darius M. Cureton

Cureton 1 Darius M. Cureton Dr. S. Manigault, Instructor ENG 4364 – Senior Seminar December 14, 1999

For the final in my Senior Seminar class, I was asked to read about a well-known author and prepare a minimum 20 page analytical thesis on one of his/her works by the end of this semester. I spent much of the first few weeks of school trying to find that special someone. After much searching and reasoning, I finally arrived at a special author. I chose Claude McKay. I knew of Claude McKay because this author had had an impact on my life through various poems like "America" and especially "If We Must Die".

“All of McKay’s work reiterates the thesis that the black man stands in a peculiarly unhappy position in the Western World” (Timothy 152). I was surprised to see that he had written three novels. I then found one novel, Home to Harlem. This novel did not appear to have a plot at the beginning, but as the story continued it made more sense to me. I began to notice subtle changes in the character of Jake. This made me think about Freud's work in dealing with the id, ego, and superego.

Sigmund Freud was a world renowned Psychoanalyst. He did extensive research on dreams, the development of personalities, and with human behavior. One of his most famous theories on psychoanalysis is dealing with the id, ego, and superego. "The term psychoanalysis is used in at least two ways--the first, a system of psychology based upon the universality and importance of unconscious thinking; and second as a method of treating certain disturbances of thinking, especially fears and compulsions which cannot be controlled by the individual" (Herma 5). Ordinarily those who have been

Cureton 2 psychoanalyzed--and their friends--are apt to think of psychoanalysis as only a method of treating psychological disturbances, while actually it has a bearing on practically all problems of living, individual and communal, on questions of child rearing and education, on literature and religion.

What we call the structure of personality can be described like a math formula, with different variables and different answers to the same problem. Personality structure can be noticed in various instances. One main instance is through any given action. Suppose one comes home in the afternoon and decides to take a rest because they are tired from a long day at work. One ascribes to the fact that the body is tired and wants to rest; it varies according to how long one has been without sleep or decent rest.

This type of need can be called an instinct or a drive. It only tells us to act; not how to act. Individuals have to rely on memory to inform on how to find the bedroom, what position is most comfortable, and what to wear. None of these activities is controlled by instincts. One's own self controls these actions. One would say "I am going to lie down" or "I am really tired and I am going to bed." The function of control to the self is called the "ego" which is Latin for "I." We cannot substitute "It wants to go to lie down" when one means he/she is going to do it. It is the feature of language which suggested the term "id" (Latin for "it") (Herma 79).

Instinctual needs are sometimes called the â&#x20AC;&#x153;idâ&#x20AC;? tendencies. They do not rest until they are satisfied. If the satisfaction is not coming right away, id tendencies become more bothersome and insistent no matter what. If one lived in a "ready made" world, where needs were in constant supply and readily available, then one could live on just the id tendencies. This world does not exist. Id tendencies also display remarkable qualities. Sleep depravation does not cease because there is a bed available, if anything, it

Cureton 3 becomes more demanding. The "id" behaves like a child that "wants what it wants when it wants it" (Herma 80). They only know the pain or displeasure of want and the pleasure when satisfaction is coming. Moreover, it has been said that the "id" functions in accordance to the pleasure principle. Children's behavior is largely under the influence of this principle and it takes a long time and much education before they are ready to give it up.

The ego, on the other hand, cannot afford to be so lavish and demanding. If it is to be successful in its tasks of securing the satisfaction, which the id demands, it will have to take into account under what conditions it can get it. The ego knows the world and has dealt with its dangers and opportunities often enough to master it. The ego must "work" to yield what the id wants. It acts in accordance with the conditions prevailing in the external reality or the reality principle. If a child shows a good example of behavior dominated by the id and the pleasure principle, then it is up to adults to show behavior under the domain of the reality principle. While one is equipped at birth with a full set of id tendencies, the ego develops in a person only gradually in the process of growing up and through education (Herma 82).

The ego performs in society efficiently and is not overwhelmed by the id tendencies. Most people find it hard to concentrate on a task at hand (an ego-function) when one is tired. If the thought of sleep were to flood oneâ&#x20AC;&#x2122;s thought completely, he/she would not get any work done. In short, the ego must be able to control the id tendencies and function efficiently in the exterior world. It accomplishes this in either of two ways: "through understanding the reasons for postponing gratification or renouncing them altogether, or by developing more ore less automatic controls--emotional barriers which simply prevent unwelcome impulses from coming through and by entering

Cureton 4 consciousness making their presence known to the ego. These barriers are called defenses"(Herma 81).

Our description of the structure of personality has yet to take into account another set of mental operations, the superego. As stated earlier, the ego has the need to institute defenses against id impulses. These defenses serve as a purpose of postponing the satisfaction of id impulses. Going back to the example, say that one has gotten comfortable and is ready for bed. It is suddenly realized that a roommate has to be picked up from work and that would be his/her only way home. A sense of responsibility for the roommate compels restraint. The ego then reacts to a moral standard, something that is superior to itself, the "superego." If the roommate was not picked up, one would feel guilty or ashamed. In short, one would not be living up to his/her "ego ideal"(Herma 87). Our moral standards and ego ideal are what constitute the superego. Without the regulative influence of the superego, a person could really be a social being. The reality principle restricts the ego to what is possible but has nothing to say about what is permissible or socially acceptable.

Saying this, one would think that he/she obtains the superego through "socioeducation" or education from society. However, this is only somewhat true. The superego deals with the moral side of things. It is sometimes at odds with the reality principle because not everything in reality is rational. One may feel guilty for acts that can fully be justified on grounds of reason. Even worse, mere thoughts, which are not carried out and do not hurt anyone, may cause guilt as if one had committed a serious offense. The superego is acquired through learning and through the operation of the defense mechanisms of the ego. The child that displays id tendencies and then learns how to control them from his parents (and other adults who are important to him/her)

Cureton 5 now takes certain attitudes and values identifying themselves with their parents. This is a continuous process throughout his/her development, but those that are most decisive for later development are the attitudes and values of his/her parents. "Train a child up in the ways that he should go and when he gets old he will never depart from it”(Proverbs 22:6).

Jake fits the characteristics of the superego, id, and the ego during each of the three chapters in Home to Harlem. During the first portion of the novel, the id is dominant.

During the second part, the superego takes over. Finally, in the last part of the novel, there is some balance and the ego wins out. Jake goes through all of these changes in a round-about way. He travels. Through Jake's travels, he learns different things and experiences many people. This is what has an adverse effect on Jake's varying personality changes. McKay displaces his personal experiences onto Jake. He relives his adventures vicariously though this character. Freud’s psychoanalytical approach applies to the development of Jake's Character from Freud's id, superego, and finally to the ego through his travels.

The id tendency is prevalent in Jake during the first part of the novel. Most of the scenes in this first part are in the cabarets and gin mills where jazz bands stir the blood to lust in an atmosphere that is almost orgasmic. “Jazz plays a central part in the movement of the novel” (DeBarros 306). Jake is introduced to the reader for the first time on a freighter in which he works. Jake describes to the reader his surroundings and what he has to put up with while on this "stinking" ship (McKay 1). It could be inferred that Jake’s id tendency resurfaces from the crew that he worked with. The crew of Arabs he bunked with were dirty and he could not understand their mannerisms, "The Arabs took up a chunk of meat with their coal-powdered fingers, bit or tore off a piece, and

Cureton 6 tossed the chunk back into the pan". "It was strange to Jake that these Arabs washed themselves after eating and not before. They ate with their clothes stiff-starched to their bodies with coal and sweat. And when they were finished, they stripped and washed and went to sleep in the stinking-dirty bunks" (McKay 2). This shows that the Arabs display id tendencies to an extent. They feel hunger and desire to cure the hunger, immediately. The ego would have rationalized to wash one’s hands and the superego would have said the same thing, because it is socially accepted. The reality principle would not have settled for the dirty bunks either. They would have been cleaner than they were. During all of this, Jake can only think of one thing, going home to Harlem to have a good time. "Jest take me 'long to Harlem is all I pray. I'm crazy to see again the brown-skin chippies 'long Lenox Avenue"(McKay 3).

Jake is very American in spirit and shares a little of that comfortable Yankee contempt for poor foreigners. In addition, as an American Negro, he looks askew at “foreign niggers.” “Africa was jungle, African bush niggers were cannibals and West Indians were monkey chasers.” Now he feel like a boy who stands with the map of the world in colors before him, and feels the wonder of the world (“Long” 97). He enlists in the American war against Germany in 1917. The fight is what he wanted at the time and it seems pleasurable. When he does not get the position he wants, disappointed, he obtains leave and leaves for Havre. There he "liquors" himself up and hangs around a low-down café there for a week. Jake finds work as a docker in London. McKay states that he likes the pubs because they keep him satisfied. "In the pubs men gave him their friendly paws and called him "darky". He liked how they called him "darky." He made friends"(McKay 6). Jake even meets a young woman who satisfies him for a while, but later she becomes nothing to Jake. "Jake's woman could do nothing to please him now.

Cureton 7 She tried hard to get down into his thoughts and share them with him. However, for Jake this woman was now only a creature of another race--of another world. He brooded day and night" (McKay 8). In Home to Harlem, McKay uses the female characters as the terrain to map a relation between the sexual and class politics of urban black life. Once in Harlem, he takes care of his hunger and his "alcoholic needs." Next on his list is the fulfillment of his sexual needs. In the Harlem of the day, the black man’s ideal was “a beautiful brown.” He found a little brown girl that really appealed to his eye. “He views her body with admiration and passion; and seems to suggest that even in her physical self she provides a kind of renewal for the troubled and lost black male” (Timothy 154).

Although she turns out to be a prostitute, they end up sleeping together. Again, his id tendency takes over. He has the desire for sex and he is content with the first pretty girl that comes along.

When Jake gets somewhat settled in Harlem, he begins to associate himself with other id-controlled personalities. The next section in the novel talks about the remeeting of old acquaintances. One of his old best friends is a stocky, short young man by the name of Zeddy. Zeddy is in a cabaret (an older form of a club where Jazz and spirits were served up every night) drinking on, at least, his second glass of scotch. They exchange words and end up going to another cabaret to meet up with another one of Jake's acquaintances; a cabaret singer named Congo Rose. Jake and Zeddy are then on a mission to be satisfied in every sense of the word. They dance, drink, sing, drink, talk, and do more drinking. Jake's money slowly diminishes, but he does not seem to notice or to care. The reality principle has not taken over in at this point. Jake still believes he is in heaven. “Harlem is still everything that he wants in life” (Tillery 126). Zeddy still follows close behind, doing the same things that Jake does far from any moderation.

Cureton 8 Next on Jake's list is to have more sexual gratification. He talks Rose into letting him stay with her. She is taken by him and therefore becomes part of the pleasure for Jake.

“Possibly in reaction to the unloveliness of her existence she has become ‘hard and insensitive.’ The plane on which she exists demands that sexuality must be completely physical and love can only be properly expressed through violence and brutality” (Timothy 158).

Oddly enough, the reality principle (ego) makes a small appearance. Jake runs out of money and instead of crying about what he wants, he takes responsibility and finds a small job. This job is only to get him enough money to go out and have a good time each night. Although this job should have started the road to self-independence, it is just a pacifier. "Sometimes there were times when Jake divided his days between Rose and Uncle Doc's saloon and Dixie Red's pool-room" (McKay 42). Meanwhile, Zeddy is excited for Jake's luck in love. He secretly wants love for his own but has been unsuccessful. He cannot keep a love because every night he can be found gambling or drinking in another cabaret; "The women left him when he could not furnish the cash to meet the bills. They never saw his wages. For it was gobbled up by his voracious passion for poker and crap games" (McKay 56).

Jake and Zeddy even get involved with someone for what they can get out of the deal. Another character is introduced at this juncture of the novel, Gin-Head Suzy.

Zeddy describes her; "She's sho one ugly spade, but she's right there with her Gordon Dry"(McKay 60). These two use Suzy for her gin and her good times. Again, the ego does not seem to take over. For some reason, the reality principle is suppressed because neither Jake nor Zeddy feels any sort responsibility for self. The superego has not even developed yet. Neither feels any moral obligation to help out around the house, pay bills,

Cureton 9 or provide companionship to Suzy or Miss Curdy (Suzy's lifelong friend from South Carolina, who visits with her often). â&#x20AC;&#x153;Suzy and Miss Curdy represent the disfranchised black woman who is unable to understand her rootless predicament in a urban setting.

They have not the good sense or the grace to retire from the continuing quest for male companionship. Their vulgarity is nauseating; but their plight is no less affectingâ&#x20AC;?

(Timothy 162). For the remainder of the first portion of the novel, this idiotic behavior goes on.

Finally, in the last chapter of the first portion of the novel, Jake begins to go from one extreme to the other. He begins to show some moral backing and it is suddenly not just about having a good time. This comes after he fights with Rose, whom at this point, is supposed to be his woman. Jake realizes that he not prospering in Harlem and he decides to move. He disappoints Suzy by leaving her all alone. Zeddy has been long gone from this place and now it is Jake's turn. Suzy ends up kicking Jake out before he comes to get his things. He collects them and moves on to another life and more importantly a morally just life.

The second part of the novel opens with a chapter entitled "The Railroad." This is where Jake finds his next job. Readers, at the beginning of this part, may begin to think that it will be like the previous nine chapters. This is not the case. This is one of the most enlightening sections in the novel. Jake gives us a description of his surroundings as he does in the first part of the novel. Evidence of the superego actually surfaces in part one when Jake arrives in Harlem; "Harlem! Harlem! Little thicker, little darker and noisier and smellier, but Harlem just the same" (McKay 25). People who like to have a good time, but have a sense of responsibility now surround Jake. This is what sparks the initial idea in reader's minds that Jake is better off here than in Harlem. "Jake had taken

Cureton 10 the job on the railroad just to break the hold that Harlem had upon him" (McKay 125).

The cast of characters in this portion is highly different from the previous ones. Jake meets Chef, who is, in a sense, his boss. Chef is the type of character who is not caught up by the appearance that society indirectly states a chef should have. However, he does care what his customers, the ones that ride the train and order food, think. He is a great cook and is morally sound. McKay mentions that unlike some of the other waiters on the railroad, he does not steal rations from the train's supply for himself. He has a wife and a child at home and works diligently to put food on the table and clothes on their back. "I don't want none o' the white-boss stuff foh mine, I'se making enough o'mah own to suppoht mah wife and kid" (McKay 161).

Jake also meets Ray who becomes one of Jake's most treasured friends. Ray is the epitome of the superego. Ray is a well-educated, young black man from Haiti. He is well-versed in philosophy, French, and literature. Upon first meeting Jake, his child-like curiosity and willingness to learn new things impresses Ray. "Jake sat like a big eager boy and learned many facts about Haiti before the train reached Pittsburgh" (McKay 131). Jake learns much from Ray and begins to take on a more socially acceptable personality. As stated earlier, learning and adopting attitudes and values from adults that are important to children develops the superego. This is true in Jakeâ&#x20AC;&#x2122;s case as well.

Jake adopts Ray as a "foster parent" that he can imitate and from whom he can adopt values. The feeling of obtaining knowledge is new to Jake and he enjoys it greatly. "Jake felt like one passing through a dream vivid in rich, varied colors. It was a revelation beautiful in his mind" (McKay 134). In the days to come, Ray increasingly teaches Jake.

Unknowingly, Ray has become his willing conduit to the social and historical exterior world. Jake even asks Ray is he a professor and Ray humbly tells him that he is student.

Cureton 11 It makes sense for McKay to match these two characters together because together, they learn and grow.

While Ray teaches Jake the spoils of society, Jake tends to slip back into his idlike tendencies. Instead of sleeping when he should be and taking responsibility for his body, on some nights, he goes out and drinks. He uses the excuse that the bugs in the "dump" they are forced to sleep in bother him and he cannot sleep. The rationale of trying to adjust and change the lifestyle he has to endure has not presented itself yet.

Ray goes with him, more or less to keep Jake out of trouble. While Jake laughs and has a good time, Ray looks on and even tries to have a good time as well. Ray feels that Harlem is full of “hogs.” “He uses the ‘hog’ in the same sense that McKay uses the term in ‘If We Must Die:’ as a trope for unreflecting complacency” (Heglar 22). Ray, is a perfect example of an individual that is in control of each of his tendencies. The pleasure principle surfaces in Ray only when he has taken care of all other responsibilities and when it is morally the right time.

“One night in Philadelphia, Jake breezed into the waiters' quarters in Market Street looking for Ray. It was late. Ray was in bed. Jake pulled him up.

"Come on outa that, you slacker. Let's go over to North Philly."

"What for?"

"A li'l' fun. I knows a swell outfit I wanta show you."

"Anything new?"

"Don't know about anything new, chappie, but I know there's something good right there in Fifteenth Street."

"Oh, I know all about that. I don't want to go."

"Come on. Don't be so particular about you' person. You gotta go with me."

Cureton 12 "I have a girl in New York."

"Tha's awright. This is Philly" (McKay 188).

This can be perceived as the classic conversation between the comic "devil" conscience on one shoulder and the "angel" conscience on the other; in other words, the id versus the superego.

In the subsequent chapters, these two friends discuss many subjects. Jake frequently asks questions about Ray's background in Haiti, his religious backings, and even his love life. Little does either know that these conversations will have a lasting impression on Jake's character development. Ray plays the perfect nurturer to Jake.

Later in this second part, Jake becomes sick and ends up back in Harlem. Ray continues to be his friend and take care of him because he feels a moral duty to help a sick friend.

This becomes a life-changing event for Jake. Now, he can see what friendship is all about and what he should do for others as a human being. Another character that is introduced in the first portion of the novel re-surfaces in this portion. His name is Billy Biasse. Billy is an old acquaintance of Jake's and now he plays a somewhat nurturing role alongside Ray. Billy is what one could call a "recurring" personality. He flip-flops between the id and the ego. At times, he is the one that helps Jake during his illness, and at other times, he is the one encouraging the idiotic behavior; "Jake ordered a beer. ‘Beer!’ exclaimed Billy. ‘Quit you fooling and take some real liquor, nigger. Ise paying foh it’…’I ain't quite all right, Billy. Gotta go slow on the booze’" (McKay 214).

Throughout the time that Jake is sick, he continues to indulge in the pleasures of life instead of focusing mostly on getting well. Jake lives in a room that he rents out from an old, gray-haired landlady. She plays the role of an enabler because she is the one that brings the rum, gin, and other alcohol to Jake when he requests it. This makes Jake even

Cureton 13 more sick. He realizes that he is doing more harm than good when he goes back to Billy's bar and gets sick again from drinking too much. "Jake had finished the first Scotch and asked for another, when a pain gripped his belly with a wrench that almost tore him apart. Jake groaned and doubled over, staggered into a corner, and crumpled up on the floor" (McKay 216). After a doctor looks at him and tells him that he needs to slow down, Jake finally listens. Afterwards, Ray, who leaves Jake to go back work on the railroad, comes back and finds out about Jake's relapse. He stays with him and makes sure he is well again before he departs for Europe to work on a freighter. There is a "farewell feed" as the chapter calls it, and Ray departs leaving a more moral Jake behind.

In the final chapter of Home to Harlem, Jake becomes stable. In the first portion of the novel, the id tendencies seemed to take over his personality. In the second portion, the superego tendencies are dominant. In this chapter, there is a well-balanced portion of both. The ego or the reality principle is more prevalent. This section begins with a chapter titled "Spring in Harlem." The chapter begins after Jake has become completely well of his illnesses and goes through a drastic change from his former selves. One odd change that Jake goes through is the appreciation of nature. "Jake sat down upon a mound thick-covered with dandelions. They glittered in the sun away down to the rear of a rusty shack. Oh, the common little things were glorious there under the sun in the tender spring grass. Oh, sweet to be alive in that sun beneath that sky" (McKay 280).

Jake also finds himself experiencing the young fancies that lovers feel in spring. He feels the adolescence coming out in him.

Jake begins to associate with Billy more and this really tests his growth. There are instances in this third part that show that Jake is put in an environment that may be "hazardous to his character." One instance occurs when Billy and Jake go to Dixie Red's

Cureton 14 poolroom and witness an altercation between a man named Obidah and Yaller Prince over a girl. This is one of the most blatant incidents Jake experiences that involves the rage that love can put people in. At this point, Jake also realizes that this wonderful "home" he calls Harlem, is not all that it is "cracked-up to be." "It's the same ole life everywhere. In white man's town or nigger town. Same bloody-sweet life across the pond. The whole wul' is boody-crazy----" (McKay 285). Jake also realizes that some of the same old friends he has in the earlier portions of the novel have moved on. Congo Rose is no longer working at the cabaret, but has moved on to improved things. "Rose had stepped up a little higher in her profession and had been engaged to tour the West in a Negro company" (McKay 294).

Another major event that happens in Jake's life is the discovery of his "little lost brown." As stated earlier, Jake sleeps with a prostitute when he first arrives in Harlem.

Throughout the novel, readers sympathize with Jake because one of the only things that he wants to do is to find her again for more good times. He thinks about her constantly.

"His thoughts wandered away back to his mysterious little brown of the Baltimore. She was not elegant and educated, but she was nice" (McKay 212). Now that Jake has become a more moral and realistic person, he wants to find her and find out what has happened in her life. "Maybe if he found her again---it would be better than just running wild around like that" (McKay 212). On the journey back toward this “true love,” Jake has to negotiate the vice and temptations of the city, which are embodied in a series of other women he meets. He gets the chance when he finds her in a club called the “Sheba Palace.” She is equally excited about seeing him as he is about finding her. She tells Jake that she is involved with another man whom she does not love. From this encounter, they indirectly pledge never to lose contact again. He even finds out that her real name is

Cureton 15 Felice. “In Home to Harlem, the heroine, Felice, is described as “a little stray girl” [yet] “finer than the finest. Her fineness indeed lies in her spontaneity, generosity, instinctive warmth and kindness. Her warmth is both physical and spiritual and these are the special qualities which enable Jake, himself living ‘a free, coarse life’ to anchor himself, and to face the future with some understanding and sense of purpose” (Roberts 134).

McKay then devotes a whole chapter to how Jake gets to know her. The reality principle makes the reacquaintance of Jake and Felice (his little brown) possible. If Jake had not been in control of his actions and had been in the drunken stupor he was used to, he would not have recognized her.

In the next and final chapter, Jake's responsibility is tested. Felice and Jake have become even closer than in the previous chapter. They go out to various cabarets and have a good time. This time, the good times that are had are in moderation. Jake is not working, but he maintains the income that was earned in the previous jobs. He uses his money wisely. This is a direct characteristic of ego tendencies. The sense of responsibility that Jake now displays is in direct correlation with these tendencies. Billy appears again and offers more good times and fun. Jake does everything in moderation.

The boys (Billy, Jake, and one of the waiters from the railroad Jake used to work on) leave their dates at a table in the club and go engage in some guy talk. Suddenly, Jake hears his love, Felice, scream. His ego tendency almost instinctively makes him run in to check to see what the matter is. Ironically, Zeddy is the other man that Felice has been involved with in a relationship. She does not feel any obligation to let him know that she had been with another man, so he is furious. In this instance, the id tendency returns because it wants instant revenge. Jake comes in and exchanges words with his "old buddy." This leads to Zeddy extracting a razor. Jake, in turn, pulls out a gun. This can

Cureton 16 be justified by the old physics rule, "Every action has an equal and opposite reaction."

The gun was a gift from Billy given to Jake after the first altercation they witness in the second part of the novel. Billy recounts an incident in which he is involved that shows him how much of a precaution it is to have a gun. Through this story, Billy gives Jake enough logic to persuade him, at least, to hold on to the gun, just in case.

“Why just the other night I witnessed a nasty stroke. You know that spade prof that's always there on the Avenue handing out the big stuff about niggers and their rights and the wul' and bolschism…He was passing by the pool-room with a bunch o'books when a bad nigger jest lunges out and socks him in the jaw. The poah frightened prof started picking up his books without a work said, so I ups an asks the boxer what was the meaning o' that pass. He laughed and asked me ef I really wanted to know, and before he could squint I landed him one in the eye and pulled mah gun on him. I always travel with mah gun ready” (McKay 286).

Even at that point, Jake begins to think rationally and responsibly. He replies to Billy, "And ef all the niggers did as you does, theah'd be a regular gun-toting army of us up here in the haht of the white man's city" (McKay 286). Zeddy has now surrendered and indirectly wishes Felice and Jake all the best. Jake, as well as Felice, realizes that he would have been dead if he had not used the gift that Billy gave.

After this incident, Jake and Felice conclude that they must leave Harlem. They decide they should go to Chicago, upon Felice's suggestions. She states, "I hear it's a mahvelous place foh niggers" (McKay 333). They pack their things and head for a new life in Chicago. Jake now sees that he is to be with Felice. Moving to Chicago will give both lovers a chance to start anew. Felice holds on to one thing, a necklace that she feels has given her good luck. She states that she will never forget the necklace and it will

Cureton 17 always give them good luck. Now that Jake has become a more stable man, he does not need good luck charms. He has the inner confidence that he and his "new love lost" will be just fine.

In conclusion, Jake goes through a series of character developments during each portion of this novel. Jake first goes through the id tendencies by indulging excessively in the pleasure principle. During this time, he only does things for sheer pleasure. He has no sense of morality and he possesses no sense of responsibility. This gets him nowhere. During the second part, he goes through the superego stage. He learns more knowledge than he has. Billy nurtures him, to an extent, and Ray also does. Society becomes his teacher and through society, he learns what is right and what is wrong. Jake becomes a better person for gaining moral standing but he is not quite complete. The completion of Jake's character comes during the final portion of the novel. Jake finally gains a balance of "Moral Pleasure." Jake is able to differentiate between when the opportunity is right to have a good time, and when it is time to prioritize between work and play. “When the book closes and he is going away to Chicago with the girl to start life anew, he has changed from the same wondering, indecisive being he was in the beginning, who “preferred the white folks’ hatred to their friendly contempt” (Draper, 1378). When Jake develops this balance, things go his way. He is able to find the lost love of his life, distinguish the difference between friends and acquaintances, and still have a good time. This lesson is one that others can learn from. When one has a balance of the id, ego, and superego, one can become more well-rounded.

A complex set of forces that interact in the personality, in a cross-sectional view, as it were, has been discussed. The greater part of them is the product of the interaction between two sets of factors. One of these is the original equipment of the individual, his

Cureton 18 instinctual urges and rudimentary dispositions for adaptation to the environment, the other both physical and social. A concrete and detailed understanding of this interaction and its consequences requires a careful description of the individual's development.

Cureton 19 Works Cited Baeshler, Lea and A. Walton Litz, General Ed. African American Writers. New York: Charles Scribner and Sons, 1991.

Bible. King James Version. Proverbs 22:6.

Booker, M. Keith. A Practical Introduction to Literary Theory and Criticism. White Plains, NY: Longman Publishers, USA, 1996. 27-37.

Carby, Hazel V. “Policing the Black Woman’s Body in an Urban Context.” Critical Inquiry. Chicago, IL: 1992 Summer 18:4. 738-55.

Cooper, Wayne F. Claude McKay: Rebel Sojourner in the Harlem Renaissance.

Louisiana: Louisiana State University Press, 1987.

DeBarros, Paul. “The Loud Music of Life”: Representations of Jazz in the Novels of Claude McKay.” The Antioch Review 57 (1999): 306-317.

Draper, James P., Ed. Black Literature Criticism. 3 vols. Michigan: Gale Research Inc., 1375-1401.

Griffin, Barbara J. “Claude McKay: The Evolution of a Conservative.” CLA Journal.

December 1992. P.157-170.

Harris, Trudier, Ed. Dictionary of Literary Biography: Afro-American Writers from the Harlem Renaissance to 1940. Vol 51. Michigan: Gale Research Inc., 201-209.

Heglar, Charles J. “Claude McKay’s ‘If We Must Die’, Home to Harlem and the Hog trope.” ANQ 8 (1995): 22.

Herma, Hans and Gertrud M. Kurth, Ed. Elements of Psychoanalysis. Cleveland: World Publishing Company, 1950.

McKay, Claude. A Long Way From Home. New York: Arno Press, 1970.

McKay. Claude. Home to Harlem. New Jersey: Harper and Brothers, 1928.

Cureton 20 Roberts, Kimberly. “The Clothes Make the Woman: The Symbols of Prostitution in Nella Larsen’s Quicksand and Claude McKay’s Home to Harlem.” Tulsa Studies in Women’s Literature 16 (1997): 107-130.

Tillery, Tyrone. Claude McKay: A Black Poet’s Struggle for Identity. Amherst: University of Mass. Press, 1992.

Timothy, Helen Pyne. “Perceptions of the Black Woman in the Work of Claude McKay.” CLA Journal 19 (1975): 152-64.

Unknown. MLA International Bibliography, Classifieds. New York. 1997.

Cureton 1 The Dissolution of Cultures in the Amistad and Chinua Achebe's Things Fall Apart

By Darius M. Cureton Throughout history, there have been many clashes between cultures. These clashes are mainly due to the power of politics. When one culture feels that it is better than another, it leads to power struggles, civil unrest, and a general feeling of uneasiness among the country's citizens who are used to certain ways of doing things. Two prime examples of cultural clashes are in the Stephen Spielberg's film "Amistad" and in Chinua Achebe's novel, Things Fall Apart. In these two works, the concept of the "dissolving" of one's culture is prominent.

Things Fall Apart is a riveting and penetrating dramatic novel about how white Christian missionaries cleverly invaded Nigeria communities only to strip and conquer the Africans of their religions, customs, and their humanity. In essence, it displays how white foreign missionaries colonized Nigerian brothers and sisters so diabolically, that today, Nigeria and almost every country on the African continent has been profoundly devastated (Dais 69).

This “taking over” of a culture is one of the clashes that takes place in the novel as well as the start of colonization of Nigeria. There could be many explanations for why the white Christian Missionaries decided to come and inflict beliefs on these various communities, but Friedrich Wilheim Nietzsche explains it best. "Values do not describe anything true or immutable about the world but merely reflect the human psychophysical drive called the Will to Power" (Levine 136). According to Nietzsche, all human beings possess the “Will to Power”--but to different extents. Few people are strong-willed; most are weak-willed. Nietzsche argues that the strong-willed are responsible for every human creation in every sphere of life, whether it is philosophy, art,

Cureton 2 religion, or politics. The weak-willed, who create nothing, are just the matter upon which the strong-willed work.

"Nietzsche is no Unitarian: not all values can be harmoniously reconciled. Rather he argues that the two kinds of people (strong-willed and weak-willed) develop two fundamentally different ways of looking at the world and two kinds of morality, which he labels 'master morality' and 'slave morality'" (Levine 137). The terms master and slave do not mean the existence of actual master and slave classes in society but to the psychological drives that underlie people's wills. Using themselves as the measuring stick, both the strong and the weak embrace value systems that promote their own interests. The strong-willed embrace moral codes that promote their ability to express their wills. The weak embrace codes aimed at restraining the strong, thereby protecting themselves; therefore, there is no system that promotes everybody's good. Under the “master” morality, the weak suffer at the hands of the strong. Under “slave” morality, the strong are constrained by the weak.

The strong willed create a master morality in which they are described as "good," good being defined as the ability to get what one wants in this world. Those who cannot achieve their will are thus "bad;" bad being understood as weak and impotent. No one who subscribes to this way of looking at the world blames the strong for doing what he or she wants. Even the weak do not blame them, because they would do the same if they could. "Thus there is no guilt for following one's inner impulses--wherever they may lead--whether to the sublime heights of poetry of philosophy or to conquest and plunder" (Levine 140).

In short, Nietzsche uses the technique of revaluation of values both to call into question Christian morality and to make the reader yearn for its "overcoming" (Levine

Cureton 3 139). Denying the privileged status of values such as pity and compassion, he treats Christian morality as merely one possible description of the morally right--and an undesirable one at that.

Within a few years of the white's arrival, the traditional African world begins to "fall apart." For Achebe, as for Nietzsche, the collapse is the result of a transvaluation of values. The values and meaning of the Igbo's traditional world are inverted. The first and main white institutional intrusion leading to the collapse of these values in Things Fall Apart is Christianity. Like Nietzsche, Achebe suggests that Christianity "leveled everybody down" (Levine 140). "Not so noble" concerns and a humbling equality replace the grandeur and heroic manliness of the Igbo's traditional world, as long as everyone is restrained and meek. The new religion appeals in particular to the "low-born" and the "outcast,â&#x20AC;? to the "ne-er do wells" and "effeminate men clucking like hens" (Achebe 133).

"None of the priest's converts was a man whose word was heeded in the assembly of the people. None of them was a man of title. They were mostly the kind of people that were called efulefu, worthless, empty men. Not only is their counsel not needed, but they are described as 'the excrement of the clan'" (Achebe 133).

The whites first appear as missionaries and little by little make their way into the clan. Okonkwo's only son, Nwoye, abandons the traditional religion and converts to Christianity. The value system of Christianity has several attractions for him. He converts partly to escape from his father's beatings and terror and partly because Christianity's condemnation of cruelty and murder speaks to something deep inside him.

He has seen newborn twins left outside to die (as was Umofia's custom). These transformations represent a revaluation of values that tear the clan apart, culminating with the intervention of British political and military power to support the new religion.

Cureton 4 "When the Umofians are colonized Okonkwo kills himself rather than accept that fate, but his village as a whole acquiesces; either way it's suicide" (Levine 141).

Although Igbo society highly values its communal bonds, its "community" reflects master rather than liberal or slave morality. "It is a warrior culture, happily hierarchical, harsh toward some of its own inhabitants, and cruel toward outsiders" (Levine 140). The Igbo do not suffer guilt but rather feel joy at their exploits. What seem to be contradictions to modern liberals are not contradictions at all when viewed from a â&#x20AC;&#x153;master'sâ&#x20AC;? point of view. In short, Achebe describes the joy and free-spiritedness of the pre-Christian revaluation. "The strong follow their will, they are rewarded for their strength with honors and additional wives, and everyone wants to emulate them" (Levine 139).

Using Nietzsche's terminology to describe Achebe's plot, he helps to reverse the sinful values that the white Christians imposed on the blacks. Nietzsche's language enables the traditional black culture to be seen, psychologically at least, as strong and masterful and the white imposition as effeminate, lowly and slavish. This reinforces Achebe's intentions, which he makes very clear in his analytical essays.

Nietzsche seeks more fundamental and radical moral change than Achebe, who is more accepting of both sides of the cultural conflict and thus is more tragically conflicted as to which way to go. "Nietzsche seeks a total revaluation of values, Achebe is multicultural" (Levine 142). However, to overcome the tyranny of the white, Christian morality that has been internalized by the African consciousness and validated by African's even as they try to rid themselves of it. Achebe portrays a revaluation of values, showing the historical origins of the problem. Knowing the origins of the moral system that one is attempting to overcome enables one to see it as a historical construct not as

Cureton 5 the representation of objective truth. By exposing one transvaluation of values, Achebe aims to incite another (Levine 142).

The forceful yet manipulative way the Christian missionaries came in and usurped the Igbo culture is indicative of all of Nietzsche's beliefs. Achebe shows readers that religion, although it is thought of as a tool for education, can be used to tear down a culture's traditions and beliefs and generally tear things apart.

The second work that portrays the dissolution of cultures is the film adaptation of the Amistad mutiny, entitled "Amistad." Director Steven Spielberg's "Amistad" is a dramatic portrayal of a well documented but little-known 19th century slave revolt and its repercussions. The year was 1839. A young man called Sengbe Pieh, from the Mende ethnic group of Sierra Leone was captured as a slave and, along with other men, women, and children, transported across the Atlantic to Cuba where they were purchased by Spanish plantation owners. It was while the enslaved Africans were subsequently being shipped from the Cuban capital of Havana to the port of Puerto Principe in the schooner, La Amistad, that the mutiny occurred. Using a nail removed from the deck, Sengbe freed himself and other fellow slaves and then overpowered the crew, killing half of them.

Meanwhile, Sengbe's name was changed to Joseph Cinque (portrayed by Djimon Hounsou) to give false impression that he had been born and given a Spanish name in Cuba.

"Amistad" helps in dispelling the myth of the unintelligent African slave.

Cinque's skills, abilities, and intellectual capacity are in evidence everywhere. Examples include his familiarity with the use of the solar system for compass directions, the ease with which he acquired facility in the English language, and his comprehension of complex legal issues. It did not take long for a highly perceptive Cinque to observe that

Cureton 6 the United States was a land where the laws "almost work," a statement that was as true then as it is today and yet one to which many are blinded even today.

"Amistad" also compels individuals to engage in a dialogue with the past and look at the ways that the African culture was dissolved. In Achebe's novel, Things Fall Apart, religion played a prominent and primary role in the dissolution of the Igbo culture. In this movie, sheer brute force and manipulation is what temporarily dissolved the culture of the Amistad Africans. The supreme lesson of the film should be the need for all races and segments of society to live out the true meaning and implications of Cinque's unquenchable yearning for freedom from oppression and abuse by authority (Adjaye 457). If we were to do that, the sacrifices of Cinque and all other victims of the brutalities of slavery would not be in vain.

Different manifestations of resistance to slavery and colonialism existed throughout the sixteenth and seventeenth centuries, but the most well organized resistance came in the nineteenth century. "The nineteenth century freedom movements in Africa, the West Indies and the United States made the present day twentieth-century movement possible" (Boyd 42). To challenge the entrenchment of white supremacy, disenfranchisement, lynching and bigotry in the 1890's, a number of black organizations emerged. These included the short-lived National Afro-American League, spearheaded by outspoken journalist T. Thomas Fortune, and the American Negro Academy, with the estimable scholar Alexander Crummell among its founders. In September 1895, the National Baptist Convention was the culmination of the merger of three other religious bodies. The National Afro-American Council was founded in 1898 and elected Bishop Alexander Walters as president. Two years earlier, the National Federation of Afro-

Cureton 7 American Women and the Colored Women's League merged and created the National Association of Colored Women with Mary Church Terrell as the president (Boyd 49).

In fact, the whole of the nineteenth century for us can justifiably be called the 'century of resistance.'" This comment by Dr. John Henrik Clarke in his book Africans at the Crossroads: Notes for an African World Revolution provides the necessary framework and historical context from which to assess the evolution of black political thought. Resistance, whether organized or not, is a common denominator shared by many of the groups and individuals who have earned a prominent place in "the pantheon of struggle for freedom and justice"(25).

History records that many slaves became tired of being exploited for cheap labor and began to rebel against slave owners in the form of the Civil War. Before the start of this War, there were many other revolts. There remains considerable debate around the movie and the mutiny led by Cinque, but this rebellion was just one of many that are only now being discussed. Although this was one of the most talked about incidents in society today, it is not possible to render an accurate count of mutinies aboard slave ships.

Most of the slaves that were used during the 19th century that were from Africa were stripped away from their homes, families, and culture. Nietzsche's Will to Power continues to re-surface. These slave owners believed that Blacks were inferior to the white race. This lead many whites to believe that it was justifiable for them to own these "animals." The economics behind slavery made it even more ideal. Most Africans had an ideal family structure before this period of colonization began. Suddenly, Africans were forced to conform to new standards, new language (which in essence was no language at all), and new surroundings.

Cureton 8 Although there were other groups founded to restore the pride and black heritage that was lost during slavery, they could not bring back the essence of the culture that was dissolved due to colonization. "Amistad" gives us an accurate account of one desperate attempt to restore and make things right. The fact that these "white supremacists" used the bible (a book that most Africans had not read or believed in) to justify their actions presented more problems.

"Few New Testament narratives have exerted as profoundly a malefic and farreaching impact on the lives of African Americans as have the Haustafeln--the table of household codes or domestic duties found in Colossians 3:18--4:1; Ephesians 5:21--6:9; and 1 Peter 2:18--3:7. This assesses the varying hermaneutical approaches of African Americans toward the slave regulation enjoining 'submission,' on the one had, and toward the regulation enjoining submission of 'wives' (and by extension, women), on the other hand (Felder 206).

In conclusion, both works display the dissolution of cultures. In Things, the dissolution comes about through religion. When Christian missionaries made their way into the clans of Umofia and began changing things, it showed how the missionaries were disrespectful towards the way things were done. Although others did not believe in some of the customs, it is no one's right to change someone and make them conform to what you want them to be.

"Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth, or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional, or international status of the country or territory to which a person

Cureton 9 belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty" (General Assembly 485).

In the "Amistad," the dissolution comes about in a different form. The colonists in the movie dissolved the cultures by using brute force and manipulation. The Amistad Africans were forced to retaliate and stand up for the culture that has taught them and raised them in the ways they should go for many years. One of the most memorable lines in the movie is when Cinque says, "Give us Free!" This shows that although he did not know the native language he knew what freedom was. Dr. King said it best in his famous; "I Have a Dream" speech. "And when this happens [freedom]--when we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city--we will be able to speed up that day when all of God's children, Black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: 'Free at last! Free at last! Thank God Almighty. We are free at last!"(King 617). This can be applied to both works because another one of the underlying themes in both was freedom. In Achebe's novel, the issue of religious freedom and the right to believe and worship is mandated by one's culture. The Amistad incident was a "provincial occurrence" and dealt with freedom of human rights. In this view, slavery was a deep moral wrong and not subject to comprises. Both those who advocated its practice and those who quietly condoned it by not acting deserved to be condemned (Jones 24).

Cureton 10 Works Cited

Achebe, Chinua. Things Fall Apart. New York: Astor-Honor, 1959.

Adjaye, Joseph K. "Amistad and the Lessons of History." Journal of Black Studies January 99, Vol. 29 Issue 3: 455-460.

Amistad. Dir. Steven Spielberg. Perf. Djimon Hounsou and Morgan Freeman.

Universal, 1997.

Boyd, Herb. "Radicalism and Resistance: The Evolution of Black Radical Thought."

Black Scholar Spring 98, Vol. 28 Issue 1: 43-54.

Clarke, John Henrik. Africans at the Crossroads: Notes for and African World Revolution. New Jersey: Africa World Press, 1991.

Dias, Risasi Zachariah. "'Things Fall Apart' illuminates Nigeria's Colonization." New York Amsterdam News Feb 1998, Vol. 90 Issue 8: 29-31.

General Assembly of the United Nations. "Universal Declaration of Human Rights."

Current Issues and Enduring Questions. Barnet, Slyvan and Hugo Bedali, Ed. Boston, 1990: 484-490.

Jones, Howard. "All we want is make us Free!" American History Jan/Feb 98, Vol. 32 Issue 6: 22-30.

King Jr., Martin Luther. "I Have a Dream." Current Issues and Enduring Questions.

Barnet, Slyvan and Hugo Bedali, Ed. Boston, 1990: 614-617.

Levine, Alan. "Chinua Achebe's Things Fall Apart as a Case Study in Nietzsche's Transvaluation of Values." Perspectives on Political Science Summer 99, Vol. 28 Issue 3: 136-142.

Cureton 11 Martin, Clarice J. "The Haustafeln (Household Codes) in African American Biblical Interpretation: 'Free Slaves' and 'Subordinate Women'." Stony The Road We Trod: African American Biblical Interpretation. Felder, Cain Hope, Ed. Minneapolis, 1991: 206-231.

Nietzsche, Friedrich Wilheim. "Happiness is Having Power." Classical Philosophical Questions, seventh Edition. Gould, James A., Ed. New York, 1992: 163-173.

PUBLISHED MATERIAL Darius M. Cureton

The Future of HBCU’s: The Legacy lives on

By Darius M. Cureton

Many African-Americans in today’s society are products of HBCU's (Historically Black Colleges and Universities). The future of these institutions looks bright although enrollment numbers have not yet reached their white counterparts. Hopefully this article will enlighten not only the African-American Community of their importance, but others that are not as knowledgeable about them.

In the years following the Emancipation Proclamation, between 1865-75, twenty-four private Black colleges sprang up, supported by church groups, the Freedman's Bureau, and Blacks themselves. Although a few states established public institutions for Blacks, the major driving force for Black public education came in 1890, with the passage of the second Morrill Act. The Southern states then established new land-grant institutions for Blacks, or took over existing public or private Black institutions as land-grant colleges. Inadequately funded from the start, the institutions faced a long struggle (Delauder 6).

Yet, the records of HBCU alumni tell a remarkable story. The famous names in their ranks, from both public and private institutions, give an indication of accomplishments. There are thousands of American and military leaders, Congressional representatives, judges, professors, doctors, lawyers, writers, musicians, and athletes all products of HBCU's.

Although these institutions produce some of America’s leaders as stated earlier, most find themselves constantly performing on limited resources. Thousands more have attended HBCUs even though they represent only three percent of all institutions of higher education in the United States. Most are small, have a relatively high percentage of disadvantaged students, and lack resources.

Educating, in large measure, a disadvantaged section of the population, HBCU's maintain low tuitions. Compared to private white universities, the private HBCU's charge relatively little. The United Negro College Fund, of which 39 private black colleges are members, notes that their average tuition and fees in 1992-93 amounted to $5,008, less than half the average of private colleges nationally. In 2000, some 50 % of their students came from families with annual incomes of less than $35,000 (Sims 12). Tuition and fees at UNCF member colleges and universities are ½ as much as other private American colleges and their endowments are equal to 1/3. Over the years, according to estimates by educational leaders and other commentators, HBCU's have performed a remarkable task, educating almost 40 % of this country's Black College graduates, at either the graduate or undergraduate level. They have also educated some 75 % of all Black Ph.D's, 50 % of Black engineers, and 85 % of all Black doctors (Delauder 8).

Although HBCUs are a powerful force in the Black community, not all observers support their value. Some maintain that HBCU's should be assimilated into mainstream institutions.

However, most African-Americans have found that they confer significant benefits to their students. “Most evidence supports the hypothesis" that HBCU attendance "enhances the persistence and educational attainment of Black students” (Pascarella 380). One measure of their contributions is the economic value that may be ascribed to the education that they offer.

Despite their ongoing financial hardships, the success rate of historically Black institutions in graduating African-American students with bachelor's degrees is impressive."

Their ability to accomplish this graduation rate is based on two facts. First, that most are four-year institutions, and second, that "drop-out rates for Black students at four-year HBCUs are much lower than the rates for Black students at other four-year institutions” (Hoffman 4). These graduation rates, and the subsequent performance of graduates in the job

market, lead government officials to conclude that these schools are indeed doing the most with limited public dollars.”

Another major strength of HBCUs is the retention rate that most schools report. The reasons for the retention rate have been examined by a number of studies. One reason is that faculties are good at providing preparation for students who start out with “weak” high-school backgrounds.

Another reason for the retention rate is that they offer a supportive environment. "A strong case has been made" by a number of scholars that HBCU's offer "a supportive social, cultural, and racial environment that enhances [students'] successful adaptation to the academic demands of undergraduate life” (Pascarella 380). Yet another conclusion states that: "Their students are found to be more confident, more involved in campus activities and more interactive with faculty” (Constantine 14, 17). Indeed, HBCU faculty plays an essential role in the success of their institutions. On these campuses, positive Black role models are present and readily available on a one-on-one basis. This unique relationship also plays a major role in the success. Others note “the burden of crippling distractions” for Black students at predominantly white institutions. Among these distractions are the oppressive weight of institutional bigotry, limited faculty expectations, and the daily struggle against overt and subtle forms of racism.

Without these burdens, Black students at HBCU’s have more freedom to concentrate on academic matter (Harvey 333).

Concrete examples may illuminate what a supportive environment means. One instance comes from Winston-Salem State University. Students research and study in a 3-story library built by the former black Mayor of Charlotte, Harvey Gantt’s architectural firm. The two 3story murals hand-painted by Black Artists, James and John Biggers, also inspire students. This inspires students to dream big and they graduate with a positive attitude. Works created by

current and former students in various buildings surrounds students, faculty, and staff. This builds esteem for students observing these professional looking works. It also conveys the sense of pride that the school has for their potential graduates.

As for the social climate, HBCU’s are small, and most are residential. They offer Black students an opportunity to excel at extra-curricular activities, enhancing their self-esteem.

They range from the most popular and growing Black college marching bands, successful sports programs, and other clubs and organizations that allow the students to give back to family and community. African-American culture and accomplishment are essential ingredients in the curriculum of Black colleges. These attributes cannot be replicated at white universities where Black students are “marginalized” and the program of study ignores the contributions of African-Americans to art, literature and the sciences (http://ericweb.tc.columbia.edu/hbcu/report.html).

Assessments of these many strengths are supported by enrollment figures. Although Blacks may now more readily enter predominantly white institutions, top Black students are eagerly sought by predominantly white institutions. HBCU enrollment is rising “rapidly,” according to the U.S. Department of Education. “At least some of this increase has been due to a larger proportion of Black students choosing to attend HBCU’s in recent years” (Hoffman 4).

The U.S. Department of Education characterizes the black college tradition in this way: “Today, as in the past, HBCU’s still as a major share of the nation’s responsibility for providing educational opportunities for Blacks.” In this task, they serve a large number of the most deprived college-bound population, including many who require remedial training, and expose this group of students to resources they would not otherwise receive.

In conclusion, HBCU’s, as this article indicates, not only can justify their existence but also are planning creatively for the future of African Americans. By the year 2020, it is estimated

that Blacks will constitute approximately 14 % of the population of the United States (http://eric-web.tc.columbia.edu/hbcu/report.html). They will need opportunities for an education. What will these opportunities be and what educational choices will they have? At the present, more than 300,000 Blacks will graduate from HBCU’s in the next twenty-five years (Roebuck 16). Will the present rate continue, if they do not survive in their present form?

Fewer Blacks may attend college, and those who do may not have a nurturing environment. In the struggle to come, the better course is not to get rid of the HBCU’s—“a precious and irreplaceable asset”-but to preserve their identity and integrity. America’s historically Black colleges and universities serve functions so valuable in American higher education that their preservation is truly essential and they merit full support in their continuing missions.

Works Cited Constantine, Jill M. "The 'Added Value' of Historically Black Colleges," Academe.

May/June 1994: 14, 17. Print.

Delauder, William B ed., Leadership and Learning: An Interpretive History of Historically Black Land-Grant Colleges and Universities. Washington, D.C.: U.S. Department of Agriculture 1990. 6-9. Print.

Harvey, William B and Lea E. Williams. "Historically Black Colleges: Models for Increasing Minority Representation," Education and Urban Society May 1989: 333. â&#x20AC;&#x153;HBCU Report.â&#x20AC;? January 2000. n.p. Web. 7 September 2000. <http://eric-web.tc.columbia.edu/hbcu/report.html>.

Hoffman, Charlene M, Thomas D. Snyder, and Bill Sonnenberg. Historically Black Colleges and Universities, 1976-1990. Washington, D.C.: National Center for Education Statistics, U.S. Department of Education, 1992. 4. Print.

Pascarella, Ernest T and Patrick T. Terenzini. How College Affects Students. San Francisco: Jossey-Bass, 1991. 380. Print.

Roebuck, Julian B and Komanduri S. Murty. Historically Black Colleges and Universities-Their Place in American Higher Education. Westport: Praeger, 1993. 16. Print.

Sims, Sebrena J. Diversifying Historically Black Colleges and Universities. Westport: Greenwood Press, 1994. 12. Print.

Social Security

By Darius M. Cureton

As faculty teaching in this new millennium, we are faced with many challenges when it comes to student learning. These challenges range from deficiencies in basic skills to emotional and health-related personal issues. Many of our long standing teaching philosophies are now morphing into new creations all in an effort to keep current with the trends of students. One thing that we all can hopefully agree on is the reason we still dwell within this noble profession of teaching is because it is ever-changing. Grammy winner singer/songwriter, India Irie, once wrote that “the only thing constant in the world is change.” It is this change that keeps our minds sharp.

Part of this change is the shift from more traditional learning models to more technologically based ones. Many colleagues that have methods that they consider “tried and true” are now being forced to change their thinking. Our current students were born in the late 80’s and early 90’s. We are dealing with a generation of students who are considered “Millennials/Generation Y (1983-2000)” (Gaylor). These students are lifelong learners who are in “no rush to start or finish college” (Gaylor). They are also the students whose communication, media, and technology include internet, laptops, DVD and Laser Disc Players, iPods/MP3 players, palm pilots, and smaller/smart cell phones. With all this technology, these students are connected to each other on so many social levels that it is shocking. These students do not interact with each other face-to-face; they do it behind the “safety” of a cell phone or a computer screen. This peculiarity brings about the question, “How do I engage a student that does not want to follow traditional rules of engagement?”

The answer is through these social networks. One thing that I hear as a relatively young teacher at least once a year is the concept of “meeting the students where they are.” I used to think this meant, be their friends, get to know them, etc. While some of this is true (especially the latter), I have come to understand that it is a modern twist on the old saying traced back to Francis Bacon’s 1625 essays, “If the mountain will not come to Mohammed, Mohammed will go to the mountain.” It is about finding out how students learn and packaging those tried and true methods in a new form so that it becomes memorable and does not seem like what some students fear most…work.

Many of these social networking tools are things we can use to enhance student learning.

Web 2.0 tools such as Facebook.com can be used to engage and have meaningful discussions outside of the unforgiving 50 or 75 minutes of class. Students can create posts on a class/group page; professors/instructors can post questions to get feedback on progress of class in discussion boards; and students can pose questions to each other in a place of intellectual sharing.

Blogger.com can be used a reflective space where students can voice their opinions about current events or even questions professors/instructors pose about daily lectures which stimulates brain function and allows for deep learning to take place. Flickr.com – an online photography community – can be used to give students inspiration for essay topics or to offer more visual stimulation to a group who, like many of us, are visual learners.

Colleagues, we can make asinine excuses about how unsafe these technologies are and how difficult they are to understand, but it is what the students are using and have mastered.

These technologies are not here just for students to use, they are here and available for all. All it takes is the will to learn, time, and a little patience with the software. It is time to be more social with these students in the pursuit of learning. If as teachers we are to cultivate and water the seeds of tomorrow, why are we so afraid to get our hands dirty? We have to be just as

secure in our ability to learn technology as we are in studentsâ&#x20AC;&#x2122; abilities to learn content. Feeling secure in ourselves will breed security in our students. After all, is not the will to learn, taking time, and having a little patience what education is all about?

Work Cited Gaylor, Dennis. “Generational Differences.” Chart. http://www.reachtheu.com. www.reachtheu.com. 2002. Web. 15July 2010.

DOCUMENT DESIGN - FLYERS Darius M. Cureton

The Brothers of the Kappa Lambda Chapter Of Kappa Kappa Psi cordially invite you to…

The Brothers of the Kappa Lambda Chapter Of Kappa Kappa Psi cordially invite you to…

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Saturday, the Twenty-Eighth of March At Nine O’Clock in the evening Attire: Semi Formal (Silver/Black/White only)

Saturday, the Twenty-Eighth of March At Nine O’Clock in the evening Attire: Semi Formal (Silver/Black/White only)

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McNeil Banquet Hall – Albert H. Anderson Center Winston-Salem State University

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McNeil Banquet Hall – Albert H. Anderson Center Winston-Salem State University

Contact Dr. Michael Magruder @ (336) 750-2527 and/or Mr. James E. Armstrong @ (336) 750-2523.

Registration begins @ 8:00 AM * Fine Arts Building - Winston-Salem State University Scholarship Auditions and Parent Campus Tours will be available Special Performance by the Winston-Salem State University â&#x20AC;&#x153;Red Sea of Soundâ&#x20AC;? Marching Band For more information contact Lamont Daniels @ ldaniels308@rams.wssu.edu Follow us on twitter @The_RSOS

ΨΧyΤΒΣyΑΚΑyΣΓΡyΑΦΑyΨΣΕyΒΒΒ ΩΨΦyΖΦΒyΑΝΩyΚΚΨyΣΦΑyΦΜΑ ΔΣΘyΙΦΘyΚΑΨ

Help those in need this holiday season by providing meals for the homeless in our community. Please drop off canned goods or non-perishable foods at the Fine Arts Building in the big blue bin labeled â&#x20AC;&#x153;KKPsi Kanned Food Drive.â&#x20AC;?

It’s getting cold outside and local children and families are in need of warm winter clothing. In the spirit of the holidays, we are collecting new and gently-used clothing for both children and adults. Your donations are greatly appreciated by those in need.

Bring your items to the Fine Arts Building and place them in the big blue bin labeled, “KKPsi Klothing Drive.”

Another M.O.B.B. Production

DOCUMENT DESIGN - LOGOS Darius M. Cureton