Bureaucratic discourses informed by legacies of slavery and colonisation create traumatising experiences among African Canadian youth in social, educational and law-enforcement institutions in Canada. These discourses create the already-known-people paradigm and are then exacerbated by the effects of neoliberal policies and managerialist administrations to produce an unfortunate social condition in which system professionals discount what these youth say about experiential marginality and social injustice. This means that African Canadian youth end up being understood by system professionals from administrative discourses or from historical assumptions. Using phenomenology, I argue in this article that focusing on the experiences of these youth in time when assessing or making decisions about them may help to reduce stereotyping and stigmatisation, and to highlight normalised social injustices. Consequently, focusing on behaviour-in-time as opposed to behaviour-in-discourse may allow system professionals to operationalise administrative discourses without downplaying behaviour-in-time, which is important in service provision.
Following the independence of South Sudan in 2011, the coherence of South Sudanese “national” identity has come into question. Before the Southern secession, Northerners were united by a common language and religion, but Southerners did not have this uniting reality. For this reason, scholars now wonder whether there is a collective South Sudanese identity because the sine qua non of unity among South Sudanese tribes was a collective opposition to Northern Sudan. However, the present article defends a collective South Sudanese identity based on how “nation-building” has been undertaken historically. It also argues that tribal diversity in itself does not negate the presence of a South Sudanese collective “national” identity because internal tribal divisions are a global phenomenon and “tribal” and “national” identities are activated contextually.
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