by Abubakar Haruna Introduction Psychosocial theory, pioneered by Erik Erikson, is a developmental theory that emphasises the interaction between individual psychological development and social factors. Erikson proposed eight stages of psychosocial development, each characterised by a unique conflict or challenge that individuals must navigate to achieve healthy development. According to Erikson (1963), each stage of psychosocial development presents a crisis that individuals must resolve to progress successfully to the next stage. These crises involve finding a balance between opposing psychological forces. For example, in the infancy stage, the conflict is trust versus mistrust, where infants learn to trust their caregivers and the world around them. Erikson’s theory posits that successful resolution of each stage’s crisis leads to the development of a virtue or positive trait. For instance, resolving the trust versus mistrust conflict in infancy fosters the virtue of hope. Conversely, failure to resolve these conflicts can result in psychological maladjustment and difficulty navigating subsequent stages. Moreover, Erikson emphasised the role of societal and cultural influences in shaping individuals’ development. He believed that each stage of development involves interactions with the social environment, including family, peers, and broader cultural norms and values. Erikson’s psychosocial theory has been influential in various fields, including psychology, education, and sociology. It provides a framework for understanding human development across the lifespan and highlights the importance of social relationships and cultural context in shaping individuals’ lives. Islamic perspectives on psychosocial development are deeply rooted in the Quran, Hadith (sayings and actions of the Prophet Muhammad), and interpretations by Islamic scholars. While there isn’t a specific psychosocial theory articulated in these sources, Islamic teachings provide insights into various aspects of human development, including psychological and social dimensions. The insights are: 1. Trust in Allah (Tawakkul): The Quran emphasises the importance of trust in Allah (Tawakkul). Believers are encouraged to trust in Allah’s plan and rely on Him during times of difficulty and uncertainty. This trust can be seen as analogous to Erikson’s concept of trust versus mistrust, where individuals develop a sense of trust in themselves and the world around them. 2. Family and Community Bonds: Islamic teachings place great emphasis on the importance of family and community relationships. The Quran and Hadith stress the obligations of parents to their children, and vice versa, as well as the importance of maintaining strong ties with relatives and neighbours. This aligns with Erikson’s emphasis on the role of social relationships in psychosocial development. 3. Identity Formation: Islamic scholars have discussed identity formation within the context of Islamic teachings. For example, scholars have explored how individuals’ identities are shaped by their faith, cultural heritage, and social interactions. This parallels Erikson’s stage of identity versus role confusion, where individuals develop a sense of identity based on their experiences and interactions with society. 4. Resilience and Patience (Sabr): Islamic teachings promote resilience and patience (Sabr) in the face of adversity. Believers are encouraged to remain steadfast and patient during challenging times, which can contribute to psychological well-being and coping mechanisms. This resilience aligns with Erikson’s notion of ego strength, where individuals develop the capacity to effectively navigate life’s challenges. Islamic scholars such as Ibn Qayyim al-Jawziyya, Al-Ghazali, and Ibn Taymiyyah have written extensively on topics related to human psychology and development, drawing from Islamic sources. While they may not have explicitly formulated a psychosocial theory akin to Erikson’s, their writings provide valuable insights into the psychological and social dimensions of human existence from an Islamic perspective. References: Al-Ghazali. (1997). The Alchemy of Happiness. Islamic Texts Society. Erikson, E. H. (1963). Childhood and Society. New York: W.W. Norton & Company. Erikson, E. H. (1980). Identity and the Life Cycle. New York: W.W. Norton & Company. Ibn Qayyim al-Jawziyya. (2003). The Invocation of God. Islamic Texts Society. Ibn Taymiyyah. (2010). The Goodly Word. Al-Baz Publishing. McLeod, S. A. (2018). Erik Erikson’s Stages of Psychosocial Development. Simply Psychology. Retrieved from https://www.simplypsychology.org/Erik-Erikson.html
Category Archives: Research
In America, people with disabilities are treated like second-class citizens. This is true whether the topic is voting, civil rights, transportation, or even going to the movies. One might think that higher education, with its emphasis on expanding minds and supporting diversity, would be an island of acceptance and inclusion in this world of ableist attitudes and stigmas, but that’s not true. Students with disabilities (SWD) at colleges and universities across America are excluded from campus culture and this negatively impacts their academic and social college experiences. The very institutions that should help SWD improve their lives are guilty of making them more difficult. The stigmas and stereotypes that exist in society against people with disabilities exist within campus communities and imbue campus culture with ableism and discrimination. Andrew L. Zehner, a research analyst in the Office of Institutional Research, Assessment and Effectiveness at Purdue University, claims in “Campus Climate for Students with Disabilities” in the book Evaluating campus climate at US research universities: Opportunities for diversity and inclusion that campus culture including “interactions with faculty, university staff, and other students” is especially complex for SWD who must also consider “the willingness of the institution to grant needed accommodations and the effectiveness of the accommodations provided.” These components of campus culture, tainted by stereotypes and stigmas of people with disabilities, diminish SWD’s faith in their institution leading to feelings of alienation and non-acceptance. This creates a disconnect with other students, faculty, and staff, harming their educational experience and, in turn, their academic performance. SWD are forced to consider the willingness of their institution to follow the laws – specifically The Rehabilitation Act of 1973 and The Americans with Disabilities Act of 1990. These laws were designed to correct the systems and societal structures that disadvantage SWD. When campus culture does not actively embrace SWD, those who are legally and morally entitled to accommodations might not seek them, fearing judgement from professors, staff, and fellow students. In the 2019 National Center of College Students with Disabilities (NCCSD) Research Brief “Access and Participation in Higher Education,” Sally Scott shows that disabled students have problems interacting with faculty members. Students with disabilities recognize ableism and judgement in the people that are supposed to be knowledgeable, intellectually curious, or at the very least, willing to follow the law. Campus culture extends beyond the classroom, sports stadiums, and sorority houses. Campus organizations, groups, large-scale initiatives, and activities all contribute to the college or university climate. Are all parts of campus life accessible to all students? Wendy S. Harbour and Daniel Greenberg reveal in 2017’s Campus Climate and Students with Disabilities that twenty-five percent of SWD find that their campus climate is not comfortable compared to only 14.8% of non-disabled students. Campus groups might not have the training to make an event accessible resulting in barriers to participation. These fun and supplemental events should not be ignored since, as Harbour & Greenberg state, “finding places to relax and be comfortable increase a student’s likelihood to succeed in college and graduate.” Institutions advertise a rich cultural campus life so they should ensure that they are accessible to everyone. To be sure, some will argue that universities are microcosms of the world. If a SWD cannot face the rigors and challenges of higher education, do they even deserve to be there? They argue against accommodations saying they give SWD unfair advantages. To them, I say, individuals with disabilities face far greater challenges every day just to survive in an ableist society. They face daily struggles and hardships, not because of their disability, but because society chooses to marginalize them further. They have earned the grades and proven their capabilities to the admissions committee. The university has no right to impose hurdles on them that do not exist for other students. The quick and effective way that society, including universities, could change their behaviors to become more inclusive during the COVID-19 pandemic showed it is possible to change behavior. Activities moved on-line or into hybrid formats. Illness and disability were accommodated at work and school, ensuring people took care of themselves, and in turn, their communities. Individuals showed compassion and patience. The quick retreat from these community-level accommodations as soon as the pandemic began to abate, shows that true changes in attitudes and beliefs about disability, even among the institutions of knowledge, have not taken root. First-class universities must work to ensure no one feels second-class!