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Identity recognition is an integral part of life. It's terribly important to know ‘who’ we tend to are (i.e. constructing our identities), where we tend to belong and claim this identity by creating others settle for us the method we see ourselves. This means that our created identities; whether or not group or individual should be accepted by those outside our circle. Once we tend to are unable to claim our identities, there's a problem. Most conflicts in Africa these days are as a results of identity recognition. When the marginalized is not accepted within the society the means they assume they're[1] , it's dangerous. The hunt for a global culture in today’s globalizing world has been received in most components of the planet with a lot of violence. Many individuals see it as a method to totally wipe out their cultural identities because the International institution imposes democracy as the absolute political system of rule; which means that all societies want to be reworked into democracies. Consequently, they respond in violence simply to defend and shield their identities. Once we tend to claim our identities, we have a tendency to hunt for means to secure them from the dangerous others outside our group. An attempt to guard ourselves and to make a way of security might conjointly bring danger, threat, fear, violence to the scene because the struggle for social recognition is a matter of power. Thus, as Maria Stern rightly puts it: ‘who we have a tendency to are depends on belligerently defining and killing who we aren't’ (Maria Stern, 2006). Identity is so a method of illustration and distinction, drawing a line separating those inside from those outside. This line desires to be policed so that those outside (the dangerous others) can not cross over since they do not have the identical identity. Security, as outlined by Ole Waever may be a speech act (Waever, 1995:55). For Lynn Doty, security is socially made through speech acts in a very particular method at intervals a particular community (Lynne Doty, 1999:79). Burkhe (2002:seven) identifies ‘an urgent need to interrogate the photographs of self and others that animate (in) secured identities and to show the violence and repression that is often relied on to police them’. How then do we tend to construct and secure our identities from outside threat? Is it attainable to secure our constructed identities from outside threat as promised by security specialists? This can be my purpose of focus during this paper and therefore the politics behind security discourses can be highlighted with an empirical target the indigenous women during a tiny village in Cameroon who reclaim their identity once emancipation through the processes of globalization.
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