Professionalism as Neocolonialism: Undressing the Legacies of Imperialism
At our nightly dinner debrief, our son, a grade 5 student at the time, shared that he and his peers had the opportunity to participate in the selection process for the new Director of Teaching and Learning at our school. Still recovering from the last recruitment emotional rollercoaster, we tried to listen with sincerity as he explained the process. “We watched 3 videos, one of each candidate, and then we were asked to vote for the one we think is best suited for the job.” “So who did you vote for?” his mother and I asked simultaneously. “I voted for the guy who made the most sense. He spoke well, seemed kind, and talked a lot about community. I feel like I can trust him.” “I voted for the girl,” his younger sister blurted. “You mean the woman,” corrected the third, rolling her eyes. “You know what was funny?” continued big brother, “My friend Luca voted for the other guy. And when I asked him why he said, ‘because he is wearing a tie!’” He burst into laughter. “He said that makes him professional. Luca is so silly. Anyway, I think the rest of the class voted for that guy too.”
Professionalism, an idea widely presented and accepted as a neutral standard and benchmark for success in the workplace, is in fact one of the many masks that neo-colonialism wears. It implicitly outlines behaviours and expectations that are deemed legitimate and, by default, puts into question the capacity of people who exhibit ways of existing that fall outside of these parameters. But, which cultural frameworks serve as the basis for these ‘benchmarked’ ways? Who do they centre? Most importantly, how have they become implicitly embedded in the psyches of people as ‘the norm’?
What is often perceived as ‘professional’ is deeply rooted in historical legacies of colonization and white supremacy. These legacies continue to shape our expectations in both educational and corporate settings, perpetuating systems of oppression that subtly shape the minds of students and employees alike to associate competence with European ideals while invalidating the majority of the world’s cultures (Said, 1993). Though this might not be consciously perceived at first, careful reflection reveals how people have become accustomed to accepting oppressive ideas as ‘normal’. One of the most visible manifestations of such ideas, how people dress, is ironically hiding in plain sight. Which outfit represents the epitome of professionalism? What image comes to mind? Suit and tie? Yes, this has become the ‘global’ default. Yet, it didn’t happen accidentally.
Aggressive cultural erosion and simultaneous cultural imposition was an essential and intentional component of the dehumanizing process inherent to colonization and enslavement (Fanon, 1963). Rooted in the white-supremacist ideology used to justify the exploitation of people and land, European powers simultaneously dispossessed people of their respective lands and cultures. From stripping enslaved Africans of their names, to forcibly cutting the hair or Indigenous children, to the banning and shaming of natural and traditional hairstyles in African colonies [look into the origin of the term dreadlocks], every element of people’s identity was targeted with the ultimate goal being complete cultural erasure and psychological domination. Doing so allowed European colonisers to violently impose their ways on people. In missionary schools across Africa and Asia, daily hygiene inspections were conducted to reinforce European standards of dress and grooming as markers of ‘modernity’ and ‘discipline’ (Jensz, 2013). Masked under the guise of hygiene, the auditing of nails, hair, and uniforms were intended to enforce obedience and conformity to European ideals. These practices continue to exist in many schools and workplaces across the globe long after the ‘end’ of colonisation. Some still look the same in terms of daily inspection lines, while many have gone under the radar as ‘attire guidelines’ or ‘dress-code’ policy. What standards or whose ideals do these guidelines outline? It is clear that the image of professionalism suits the colonial agenda that continues to live on in our everyday lives.
The effects of cultural dominance are, by design, long lasting. In many respects, European colonisers have had success in achieving what they set out to do- impose their ways on the world through cultural invasion (Friere, 1970). So much so that these ways have implicitly become accepted as the ‘norm’.
As educators and contemporary professionals, we take great pride in being ‘progressive’ or actively letting go of practices that no longer serve us. We also take great pride in celebrating ‘diversity’ in the form of ‘international day’ or its many iterations where people are invited to come dressed in their ‘traditional’ garments. If you’ve ever attended one of these events, you know that the people of the world do not disappoint. They–or rather, we–come decked out in elaborate and stunning traditional garments from silk Kimonos to embroidered Saris to crisp Abadas… spectacular designs and elegant fabrics decorate the stages of the hosting institution where they are given permission to appear once a year in true carnival fashion. To be put on display as a means to validate the idea of ‘internationalism’ and ‘inclusion’. This picture however, is not complete without the juxtaposition of “the ordinary”-- the classic ‘expatriate’ wearing a pair of shorts, flip-flops, and a baseball cap, or torn blue jeans paired with a flag t-shirt or football jersey. On such a ‘special’ occasion some are expected to dress up while others freely dress down. This same irony is evident in many International schools and organizations on the one-off weekday, when people are encouraged to wear their ‘national’ dress or permitted to sport ‘casual’ attire. Unfortunately, both options here imply permission to ‘dress down’ from what is perceived as acceptable in a professional setting. For some of us cultural chameleons, noticing such double standards has become instinctual.
Many of us who have been directly impacted by the legacies of colonialism, have had to navigate within and between cultures and spaces our entire lives out of necessity to survive. Yet, to thrive, we have learned which parts of our identity to dim and which to let shine depending on the spaces we are in and people we are around. Unfortunately, ‘international’ schools remain among the many spaces where people feel obliged to tone down elements of their identity in order to conform to Eurocentric dominant culture. Again, this pressure extends beyond clothing and into other aspects of the workplace including demeanor and communication style, which are frequently measured against white norms. Individuals who do not embrace and embody these Eurocentric standards may be perceived as less competent or less professional, regardless of their actual skills, qualifications, and capacity. In the workplace, not conforming to these ideals may jeopardize advancement and often subjects individuals to subtle or overt criticism and judgment. In educational settings, the implications of these power dynamics are grave as students naturally reproduce and internalise the superiority of white/Eurocentric norms and see their own cultures as inferior, illegitimate, or incompatible with academic success and professionalism. Imagine the psychological effects this process has over children and people throughout their entire schooling experience and eventually their lives.
The legacy of colonialism has left lasting and harmful impacts on our educational and corporate institutions, shaping the way we perceive knowledge, authority, and success. As Edward Said argued in Culture and Imperialism, the cultural norms of colonizing powers were imposed on colonized populations, leading to the erasure of indigenous cultures and knowledge systems. This legacy continues to influence our perceptions of professionalism today.
It is imperative that we intentionally and actively dismantle these oppressive systems and create learning spaces that are truly equitable and liberating. This requires a fundamental shift in our understanding of what constitutes professionalism, moving away from superficial measures of appearance and conformity towards a focus on merit, skills, and work-related qualities. More broadly, a radical paradigm shift away from ideas of cultural superiority is necessary. Not only in workplaces and learning communities but in all aspects of society.
Here are three actionable steps that institutions can take to move towards dismantling harmful colonial legacies around perceptions of professionalism:
De-centre Eurocentrism through leadership (and hiring)
The most transformative and disruptive action against cultural supremacy is to have people of color who live as their authentic selves in positions of power. This distinction is important because a leader of colour who reproduces and operates within the norms of white supremacy is not the same as a leader of colour who works to actively dismantle those norms. There cannot be a more false, racist, and problematic statement than “there just weren’t any qualified people of colour who applied,” or any iteration of that statement. Such perceptions are rooted in an inability to see individuals through a lens outside of white professionalism. If 5th grade students have already associated the wearing of a tie with merit, we have a long way to go.
2. Conduct a critical and comprehensive review of all Policies, Practices, and Handbooks.
Policy defines the framework through which behaviours, expectations, and thus culture are shaped and upheld in any institution. Therefore, ongoing and systematic reviews of these policies and procedures through an anti-colonial lens are essential in decentering narrow and irrelevant ideas of professionalism. Handbook policies should be rooted in a community’s values. If international schools say they value the richness of cultural ‘diversity’, the adherence to Eurocentric attire guidelines are insignificant at best, and act as a continuous reminder of cultural subjugation for those who have been historically marginalized by colonization. Practices such as assigning one weekday for ‘casual/national attire’ are highly problematic as they reinforce cultural superiority. A jalabiya worn by a Sudanese teacher should be perceived as normal as the colour of the tie worn by his colleague.
3. De-colonize your mind (through windows and mirrors):
Shaping a professional culture that honors the true diversity of its community members requires a commitment to learning and unlearning. As educators we recognise differentiation as essential for meeting the needs of diverse learners; and the same is true for us. A person whose culture has been historically suppressed and eroded by colonisation requires a particular form of learning–mirrors–in order to develop a sense of pride in their customs and to see them as professionally valid. Yet, members of communities whose cultures have been and continue to be centred due to the legacies of colonisation and imperialism may need to cultivate their cultural humility through windows, in order to decenter their Eurocentric ideas around professionalism and workplace culture. Both paths require active, intentional, and ongoing curation of material, critical self-reflection, breaking of habits, and reprogramming of one's mind. This work lives in both our explicit actions and in our implicit everyday interactions. On picture-day, when a student wears a shirt and tie and we comment on how “smart” they look, or when another straightens her hair and we tell her how “elegant” she appears, we are unintentionally reinforcing colonial norms. The undoing of this thinking lives in concrete policy changes, as well as in rethinking how and what we praise.
By taking these steps, workplaces and learning communities can begin to create spaces where individuals are valued for their contributions and authenticity and not for their conformity. A future where professionalism is not a euphemism for Eurocentrism but rather defined by cultural competence, humility, integrity, and a sense of respect and responsibility towards one’s community. If international schools are to stay true to their ambitions of promoting pride in students’ cultural identities, then a comprehensive and relentless approach to intentionally identify and dismantle colonial legacies should become a priority among their strategic focus areas. As the co-founder of indigenius teaching and learning, where we believe education to be the single most transformative process for a sustainable and equitable world, I continue on my own journey of unlearning and decolonizing my mind. Though I choose to no longer participate in playing dress up on International Day, I look forward to wearing my own jalabiya to work on a regular Monday in a hopeful future. The time has come to undo the tie that continues to hold the world’s cultures in a choke-hold.
References
Fanon, F. (1963). The Wretched of the Earth. New York: Grove Press.
Freire, P. (1970). Pedagogy of the Oppressed. New York: Herder and Herder.
hooks, b. (1994). Teaching to Transgress: Education as the Practice of Freedom. New York: Routledge.
Jensz, F. (2013). The cultural, didactic, and physical spaces of mission schools in the 19th century. Österreichische Zeitschrift für Geschichtswissenschaften (Austrian Journal of Historical Studies), 24(2), 70–93.
Said, E. W. (1993). Culture and Imperialism. New York: Knopf Doubleday Publishing Group.
