Introduction
Cultural memories, as well as cultural identity, are two closely related phenomena that are part of every cultural setting in the world, are assimilated amongst generations in unique ways. Cultural memory entails the elements (Stowe, 1982); both physical and virtual those are passed down generations and are a way of giving historical meanings or origins of certain cultures. Literary publications, such as Uncle Tom’s Cabin, sought to change how cultural memory and cultural identity were perceived, regarding the African American culture.
Therefore, cultural memories occur in different forms. For example, an individual from a given culture may have an individual reflection of their culture, or there can exist a collective memory of the history of an esteemed culture (Stowe, 1982). On the other hand, cultural identity is concerned with the formation of a common meaning for a particular group of people. For instance, cultural identity can be a common tragedy in the past that led to the formation of a particular group of people. Therefore, the essence of cultural memory and cultural identity are closely related and are both a part of the building blocks of a cultural group or cultural setting (Rollyson, 2012).
For instance, the African American culture is undermined by distinct cultural memories and cultural identities that make them distinct from other cultures in the American continent. In this perspective, the culture of the African American people is so distinct that it is openly recognizable; by the deeply held culture of the African American people (Adell, 1996). Therefore, the paper will explore the distinct cultural memories and cultural identities of the African American people, and how historical locations led to the constructions and prevalence of their culture.
Apparently, the African American culture was formed on the verge of the transatlantic trade, which dealt with human trafficking and the slave trade. Most slaves to the American continent were from the West African countries and Central African countries. In this accord, most African American people have their roots in the central and West African countries. Cultural memory, as mentioned earlier, is encompassed with the preservation of root cultures, which were held before the introductions of external influences (Adell, 1996).
During the slave trade era, most men and women were taken into servitude and were not allowed any access to educational materials, except for the select few who were lucky to get educational training (Stowe, 1982). Thus, the preservation of cultural memory was reduced to oral methods; where parents used t narrate to their children about their home cultures, and how such cultures could be preserved for the sake of future generations. Due to the lack of means to preserve cultural practices, most cultures were eliminated by servitude masters, and the most incumbent practices were assimilated into the American culture (Stowe, 1982). The essence of assimilation of incumbent practices gave rise to a new hybrid cultural memory, in which the presence of the American way of life was recognized by slaves.
However, cultural memory of the African American people has been undermined by violent acts resulting from slave rebellions in the eighteenth and nineteenth century, and thus the cultural memory for African American people can be said to be internally constructed, in a bid to get rid of the unbecoming cultures, which were slowly engulfing their traditional practices (Rollyson, 2012). Moreover, due to the adversity of cultural erosion by the American people, the African slaves sought to seek new means of staying connected to cultural levels, by forming a common remembrance of the sufferings they went through in the hands of their masters.
Cultural identity for the African American people was formed at the verge of the civil war in America. After the slave trade had been abolished by bureaucrats, African slaves were free to choose their own economic and social settings that they deemed suitable for their culture (Rollyson, 2012). Political settings were also allowed for the African slaves who had been freed from servitude. Due to the better economic status in the American content, most slaves ought not to move back to Africa, but rather stay and embrace their newly formed cultural settings, which entailed both American and African practices.
Consequently, most Americans were not happy to let go f the slavery practices that they had undertaken from a long time, and disparities between slaves and Americans led to the rise of the civil war. In this regard, the fight for a common identity was ideal to help the African slaves gain a better recognition among the white people (Adell, 1996). As a result, the African American cultural identity was formed. The formation of the black American or the African American race was externally constructed by American bureaucrats, who saw the African slaves as being inferior, but could not still eliminate their population from the American continent.
Conclusion
In conclusion, cultural memory and cultural identity are formed in every culture, but the incidence of the two phenomena is concurrent depending on the circumstances facing the people forming a given culture (Adell, 1996). Principally, external construction of cultural identities is disadvantageous, as it forms a basis of discrimination and misdemeanor. External construction of the African American culture is mainly based on the cultures’ love for music, art, innovative literature, as well as the original place of origin.
References
Adell, S. (1996). African American culture. Detroit, Mich: Gale.
Rollyson, C. E. (2012). African American culture. Ipswich, Mass: Salem Press.
Stowe, H. B. (1982). Uncle Tom's cabin, or, Life among the lowly; The minister's wooing; Oldtown folks. New York: Literary Classics of the United States.
