Emotions and Teacher Identity A Poststructural Perspective
Emotions and Teacher Identity A Poststructural Perspective
Emotions and Teacher Identity A Poststructural Perspective
Michalinos Zembylas
To cite this article: Michalinos Zembylas (2003) Emotions and Teacher Identity: A poststructural
perspective, Teachers and Teaching, 9:3, 213-238, DOI: 10.1080/13540600309378
ABSTRACT This article illustrates the significance of teachers’ emotions in the construc-
tion of teacher identity by invoking a poststructuralist lens in discussing the place of
emotion in identity formation. In suggesting a poststructuralist perspective of emotions
and teacher identity, it is argued that teacher identity is constantly becoming in a context
embedded in power relations, ideology, and culture. In theorizing about teacher identity
two ideas are developed: first, that the construction of teacher identity is at bottom
affective, and is dependent upon power and agency, i.e., power is understood as forming
the identity and providing the very condition of its trajectory; and second, that an
investigation of the emotional components of teacher identity yields a richer understanding
of the teacher self. This discussion is motivated by a desire to develop analyses that
investigate how teachers’ emotions can become sites of resistance and self-transformation.
The emphasis on understanding the teacher-self through an exploration of emotion opens
possibilities for the care and the self-knowledge of teachers and provides spaces for their
transformation.
Introduction
Recently there has been an increased interest among educators for the role of
emotions [1] in teaching (Nias, 1989, 1993, 1996; Acker, 1992, 1999; Blackmore,
1996; Golby, 1996; Hargreaves, 1998a, 1998b, 2000a, 2000b; Jeffrey & Woods, 1996;
Kelchtermans, 1996; Little, 1996, 2000; Boler, 1997a, 1997b, 1997c, 1999; Lasky,
2000; Schmidt, 2000; Zembylas, 2001). These authors have constructed accounts
about teachers’ negative and positive emotions and their role in teachers’ pro-
fessional and personal development. Whatever the emotions, voiced are the
meanings of identity, of how the teacher self is constructed and re-constructed
through the social interactions that teachers have in a particular socio-cultural,
historical, and institutional context. The search for understanding teacher identity
requires the connection of emotion with self-knowledge. This way of looking at
emotion and teacher identity reflects an emerging concern with the role of
emotion in identity formation and change. It also reflects an interest in how social
constructs such as individual and group identity in teaching create and maintain
certain ideas about teachers’ emotions (Zembylas, 2002a, 2002b, 2003a, 2003b).
ISSN 1354-0602 (print)/ISSN 1470-1278 (online)/03/030213-26 2003 Taylor & Francis Ltd
DOI: 10.1080/1354060032000116611
214 M. Zembylas
Issues of emotions and teacher identity inform each other and construct interpre-
tations of each other both on a conceptual and on a personal level.
My goal in this article is to develop two ideas. First, that the construction of
teacher identity is at bottom affective, and is dependent upon power and agency
(i.e. I understand power as forming the identity and providing the very condition
of its trajectory). Second, that an investigation of the emotional components of
teacher identity yields a richer understanding of the teacher self. This discussion
is motivated by my desire to develop analyses that investigate how teachers’
emotions can become sites of resistance and self-transformation. Most important,
my argument suggests greater attention to both the multiplicities and the com-
plexities of teacher identity through an understanding of the situatedness of
teachers’ emotions. This move toward an understanding of teacher self through an
exploration of emotion opens possibilities for the care and the self-knowledge of
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the teacher and provides spaces for his/her transformation. On another level, I
also want to challenge the assumption that there is a singular ‘teacher self’ and an
essential ‘teacher identity’ as implied in popular cultural myths about teaching—
such as the idea that the teacher is the expert or that the teacher is self-made
(Britzman, 1986, 1991). An emphasis on the connection between teachers’ emo-
tions and teacher identity from a poststructuralist perspective can subvert the
presumed essentialism of ‘teacher identity’ as well as traditional dichotomies
between private–public in ways that other views on identity avoid to do.
In this article, I first discuss the use of narrative research as a methodology of
exploring emotion and teacher identity, and I describe the perspective on teachers’
emotions that provides my orientation. Then I describe three general views of
identity formation (developmental research, socio-cultural approaches and post-
structuralist approaches); within each view, I discuss the assigned place of
emotion. Finally, I extend the discourse on emotions in education by invoking a
discussion of the significance of emotions in teacher identity formation and the
role of power and agency in this process. I conclude with considering some
implications of the place of emotion in teacher identity formation for the self-
transformation of teachers.
research are increasingly pointing to the narrative quality of lives, showing how
the storying of the self is constantly being constructed. Narrative analysis, then,
analyzes the discursive environments that effect the process by which experiences
and meanings are assembled into identities. As Holstein and Gubrium point out,
‘Considering the self in terms of narrative practice allows us to analyze the
relation between the hows and whats of storytelling; analysis centers on storytellers
engaged in the work of constructing identities and on the circumstances of
narration, respectively’ (2000, p. 104; original authors). Trinh (1992) also suggests
that this approach of researching identity is moving away from traditional
questions of who one is to new questions of when, where, and how one is.
Narrative research at the service of educators alerts us to explore teacher
identity formation as articulated through talk, social interaction, and self-
presentation. It does this by highlighting the situatedness of self; if narratives are
built up through communication, this takes place in response to situations,
practices, and available resources. One such resource for crafting teacher identity
is emotion. As Hochschild reminds us: ‘It is from feelings that we learn the
self-relevance of what we see, remember, or imagine’ (1983, p. 196). Emotions are
the beacons of our true selves, Hochschild argues, because they provide us with
an inner perspective for interpreting and responding to experience. Therefore,
educational researchers can study teacher identity in classroom and school set-
tings where teachers are emotionally engaged in forming their identities; explore
the personal, social, and cultural/historical aspects for teacher identity formation;
and examine the role of power relations and teachers’ agency for teacher identity
formation. In the next section, I begin theorizing about teacher identities using
teachers’ emotions as the point of departure.
1993), psychobiology (for example, Damasio, 1994, 1999), philosophy (for exam-
ple, Stocker, 1996), anthropology (for example, Rosaldo, 1984), cultural studies
(Lutz & Abu-Lughod, 1990), and feminist studies (for example, Campbell, 1994,
1997) emphasize the role that emotions play in the ways we know the world, the
values we have, and the relationships we develop with others. In education, the
emotions of teaching is by no means new terrain for researchers and educators;
however, there seems to be a renewed interest in the emotions of teaching, the
emotional politics of teacher development and educational reform, and the impli-
cations for teacher education.
Boler (1997a, 1997b, 1997c, 1999) combines cultural, ethical, political, multicul-
tural and feminist analyses to explore how emotions have been disciplined,
suppressed and ignored at all levels of education. Nias (1989, 1993, 1996) identifies
the need to study teachers’ emotional experiences because teaching is not just a
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notion that power seems to be an integral part of all discourses about emotions
because
power relations determine what can, cannot, or must be said about self
and emotion, what is taken to be true or false about them, and what only
some individuals can say about them […] The real innovation is in
showing how emotion discourses establish, assert, challenge, or reinforce
power or status differences. (Abu-Lughod & Lutz, 1990, p. 14)
Jaggar (1989) also argues that ‘rather than repressing emotion in epistemology it
is necessary to rethink the relation between knowledge and emotion and construct
a conceptual model that demonstrates the mutually constitutive rather than
oppositional relation between reason and emotion’ (p. 141.) Emotion and reason
are interdependent because reason presupposes emotion—what is rational de-
pends on emotional preferences—and emotion presupposes reason—our emo-
tions require rational interpretation if they are to come above ground (Fricker,
1991). Therefore, Fricker suggests that: ‘Given this possibility for the nurturance of
new emotions which are not yet sanctioned and codified by accepted rationality,
and given that the status quo relies on our emotional as well as rational acquies-
cence, then emotions can emerge as a potentially subversive force’ (1991, p. 18). If
we cease to think of emotions as irrational, then we can view them as ‘instruments
of freedom rather than as tools of self-oppression’ (de Sousa, 1980, p. 446). In a
similar tone, Damasio (1994, 1999), who comes from a neurobiological perspective,
offers an understanding of emotions and feelings as an intricate part of cognition:
‘Feelings have a say on how the rest of the brain and cognition go about their
business. Their influence is immense’ (Damasio, 1994, p. 160). Damasio develops
this idea through what he calls the ‘somatic-marker hypothesis’. This hypothesis
and subsequent theory explain that effective social behavior is dependent on
feelings and emotions just as much as on the objective ability to reason. In fact,
what we understand to be the process of decision-making actually has a lot to do
with emotions.
These two views, in my approach on emotions, raise a number of issues related
to identity. If emotions are social constructions occurring within a particular social
218 M. Zembylas
and cultural context embedded in power relations, then the following questions
arise: To what extent is identity formed as an individual project, to what extent is
it a function of socialization in socio-cultural contexts, and to what extent is a
combination of both? Also, how do these processes take place, especially socially,
given the power relations involved?
These questions have been debated in the social sciences for half a century
(Schwartz, 2001), and various theorists and researchers have tackled them from
different angles establishing a variety of traditions of identity theory. My purpose
here is not to trace all these traditions, but to discuss three views of identity
formation that have been instrumental in the development of current ideas about
teacher identity. Most importantly, however, my discussion focuses on the place
of emotion in these views as a social, cultural, political, and historical resource for
identity formation. The value of this exploration lies in the fact that it identifies the
possibilities and impossibilities of emotion as a resource for teacher identity
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(Haviland & Kahlbaugh, 1993). In fact, when criticism has been raised against this
kind of identity research (for example, Côté & Levine, 1988), it has focused on the
notion of compartmentalized identity constructions that are promoted, and the
lack of attention for socio-cultural aspects. In other words, Ericksonian and
neo-Ericksonian approaches seem to give analytic primacy (Penuel & Wertsch,
1995)—that is, the employment of a starting point that directs attention to certain
phenomena and away from others—to the individual to create and maintain a
dynamic conception of oneself as a coherent whole. Côté and Levine (1988), for
example, have criticized some neo-Ericksonian research on identity status for
emphasizing too much the role of the isolated individual in identity construction.
These researchers (for example, Côté & Levine, 1988; Penuel & Wertsch, 1995),
however, point out that Erickson himself gave considerably more weight to
socio-cultural processes of identity formation than has been commonly assumed.
However, the important issue here is that this distinction between personal and
social identity in Ericksonian and neo-Ericksonian approaches implies a notion of
compartmentalized identity construction and a view of identity as a set of
relatively independent, interacting factors. According to these approaches it is up
to the individual to adapt and fit to particular life situations. Also, identity is
viewed as a fairly flexible and pragmatic affair, allowing the individual the
opportunity to adapt to different situational or person-oriented contexts that arise
concurrently or developmentally (Haviland & Kahlbaugh, 1993). In this sense, one
gains insight into identity by examining how people describe themselves in the
various compartments of their lives (e.g. the Ericksonian domains of fidelity,
ideology and work; see Erickson, 1964). In this framework of identity theories, as
Haviland and Kahlbaugh (1993) argue, a person is a combination of the ‘self-
made’ and ‘environmentally responsive’, but emotional processes have little
explicit role in the formation, maintenance, or development of the compartmental-
ized identity. In other words, although Ericksonian and neo-Ericksonian ap-
proaches do incorporate emotional items, they do so in a way that undermines the
notion of emotion as a social construction and there is no mention about the role
of power relations in the socio-cultural context in which one is situated.
220 M. Zembylas
tools and signs. For Vygotsky these tools and signs are not only representational
systems, but also resources that empower, constrain, or transform action (Wertsch,
1995).
By taking human action as the starting point for identity, it is possible to make
several claims about identity and the role of emotions. Although Vygotsky did not
develop a theory of emotions and identity, he emphasized ideas that were useful
in theorizing emotions as socio-cultural constructions. For example, Vygotsky’s
opinion about verbal expression of thoughts is analogous to the non-verbal
expression of emotion. He states: ‘Experience teaches us that thought does not
express itself in words, but rather realizes itself in them’ (Vygotsky, 1986, p. 251).
In other words, there is not an innate, pre-existent articulated thought or prop-
osition that is then translated into language and expressed, but instead speaking
(or writing) formulates thinking. Similarly, argues Parkinson (1995), emotions are
constructed in real-time encounters via the medium of non-verbal (or verbal)
gestures and actions. This idea views mental functioning—I would add an
integrated mental/emotional functioning—as a kind of action that may be carried
out by individuals or groups. This view is one that considers mind, cognition, and
emotion as ‘extending beyond the skin’ (Bateson, 1972), as functions that are
carried out both individually and interpersonally.
Vygotsky referred to his theory as ‘cultural-historical’, emphasizing that what
determines one’s activity is produced by the historical development of the culture.
His focus on action implies that identity formation involves an encounter between
individual choices and cultural tools employed in a particular institutional con-
text. Identity is the ordered sum of all these: relationship skills, emotions, physical
abilities, and so forth. These traits are associated with the actions one performs,
including relationships, career, ideology, producing an amalgamated identity.
However, the role of power relations in mediating these encounters has not
received much attention. The following last view on identity integrates Erickson’s
focus on individual choices in identity formation with Vygotsky’s socio-cultural
approach from a cultural and political perspective, instead of from a social
psychological one.
Emotions and Teacher Identity 221
social and historical context of practices and discourses (Bhaba, 1987). As discur-
sive practices shift, so do identities (Britzman, 1993). A poststructuralist view
opens up a space between self-consciousness, and the interrogation of the discur-
sive and affective conditions of a claim to identity (Bhaba, 1987). Identity is
formed in this shifting space where narratives of subjectivity meet the narratives
of culture.
Therefore, such a contextual perspective to identity emphasizes the impossibil-
ity of an origin for the self (i.e., a ‘fixed’ self) and is concerned with how identities
are constantly becoming, to use Deleuze and Guattari’s (1987) term (i.e. how they
are continuously re-defined). Above all, the use of becoming suggests the incom-
pleteness of identity and a dynamic identity construction, one that involves a
non-linear, unstable process (i.e. new features emerge constantly) by which an
individual confirms or problematizes who she/he is/becomes. A becoming is not
a correspondence between relations or identity components (as implied by some
Ericksonian and neo-Ericksonian views), but neither it is a resemblance, an
imitation, or identification. ‘To become is not to progress or regress along a series
[…] Becoming is a verb with a consistency all its own; it does not reduce to, or
lead back to, “appearing”, “being”, “equaling”, or “producing” ’ (Deleuze &
Guattari, 1987, pp. 238–239). The use of ‘becoming’ to describe identity construc-
tion turns our attention to the dynamic character of identity.
In a poststructuralist approach to identity, identity is a dynamic process of
intersubjective discourses, experiences, and emotions: all of these change over
time as discourses change, constantly providing new configurations. Even ‘small
events’ within a particular cultural and political context are significant in con-
structing social meanings as they are subjected to discursive practices. As Britz-
man writes: ‘As each of us struggles in the process of coming to know, we struggle
not as autonomous beings we single-handedly perform singular fates, but as
vulnerable social subjects who produce and are being produced by culture’ (1993,
p. 28). In other words, identity is constantly contested and under transforming
shifts.
Recent work in poststructuralist theory and ethnography (for example, Denzin,
222 M. Zembylas
1997; Richardson, 1997; Boler, 1999; Holstein & Gubrium, 2000; Porter, 2000;
Gubrium & Holstein, 2001) acknowledges implicitly or explicitly how emotions
play a primary role in identity formation. Such work creates spaces for multiple
voices, and the power of emotional experiences provides narrative accounts for
dynamic interpersonal identity constructions that blur the boundaries between the
personal versus social character of identity formation. Important are the cultural
determinants of social and individual. Also, gender, and specifically political
contents of identity formation are central. The important issue here concerns how
an integrated ‘personal’ and ‘social’ identity evolve largely out of the history of
how emotions have been socially constructed within a context that is shaped by
and shapes certain power relations. This is precisely the contribution of a post-
structuralist approach in identity formation and the acknowledgement of the
place of emotion: it emphasizes the socio-political context that confounds the
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that refuses the singularity of each ‘component’ of identity formation; and (c) the
use of a poststructuralist analysis of identity formation creates spaces for individ-
uals to develop a sense of agency in their lives and to construct strategies of power
and resistance.
In the next section of this article, I build on these views and I discuss how
teachers’ emotions are inextricably linked with teachers’ perceptions of self-ident-
ity; also, I explore the role of power and agency, and the possibility of self-trans-
formation. In the final section of this article, I argue how teachers may use their
emotions to care about and transform their identity, especially when rules of
ethics and perception define the centrality or marginality of teacher identity.
Teacher Identity Formation and the Role of Emotions: power and agency
Identity formation and emotion are inextricably linked, informing each other and
re-defining interpretations of each other; the search for identity requires the
connection of emotion with self-knowledge (see Epstein, 1993; Lewis, 1999). As I
emphasized in the previous section, it is impossible to discuss identity construc-
tion without considering the meanings of our experiences. As each of us struggles
in the process of becoming, we realize that our lived experiences might have
antagonistic, multiple meanings (Britzman, 1993). Emotions and their communi-
cation through expressions are born in a dialogue as a living rejoinder of our
experiences, and they are shaped in dialogic interaction with other emotions that
are constantly becoming. For example, it is all the more remarkable how many
discourses of emotions do happen every day between teachers and students in a
classroom. Emotions find expressions in a series of multiple features, and they
encounter other emotions and expressions that profoundly influence most aspects
of a teacher’s professional life and growth. Teacher identity is largely a constituted
outcome of this continuing dialog with students, parents, and colleagues.
Bakhtin’s (1981) notion of dialogicality helps to make the point that identity is
linked to the recognition by others, therefore, if teachers are denied recognition,
this may cause them to internalize a demeaning image of themselves. The
interaction with other people is precisely what defines our subjectivity, because
224 M. Zembylas
without this moment of otherness we could not talk of recognition and mutuality,
but only of a re-duplication of the self (Turski, 1994). For example, looking at the
desire of teachers for recognition as one constitutive moment of their identities,
one aspect that figures centrally in research on teachers’ emotions is that of
self-esteem (see Kelchtermans, 1996; Troman & Woods, 2000).
To theorize about teacher identity, then, we need to consider how discursive
experiences inscribe the teacher self. Are there any grounds to assume that teacher
identity is self-identical, persisting through time as the same, unified and intern-
ally coherent? More importantly, how are assumptions about teacher identity
informed by emotion discourses? If we accept a poststructuralist view of identity
formation then the answer to the former question is no, and a response to the
second one demands a more serious exploration. For example, a Foucaultian
perspective would argue that teacher identity formation is a by-product of
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teachers must be both egocentric and selfless, valuing themselves and caring for
children. The demands from the government, the parents and the children are
more often than not contradictory to their perception of themselves. Osborn (1996)
suggests that the emotions of teaching identified in Nias’ work (commitment,
enjoyment, pride in teaching, affection, satisfaction, perfectionism, conscientious-
ness, and even loss and bereavement) ‘are likely to continue to play an important
part to a greater or lesser degree in teachers’ work and careers in the future’
(p. 460).
In my own research on an elementary teacher’s emotions in her science teaching
(Zembylas, 2001, 2002a, 2002b, 2003a, 2003b), I analyze how her emotions are
embedded in school culture, ideology and power relations, and how certain
emotional rules are constructed, making some of her emotions present and others
absent. Following Foucault (1980), I suggest that teacher identity and emotion
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social recognition of their professional self and restore the conditions that ensure
their good job performance. Therefore, identifying and exploring these dimen-
sions is crucial for the development of successful strategies of power and resist-
ance. Kelchtermans (1996) suggests that autobiographical reflection and story
telling can effectively contribute to successful coping with the sense of vulner-
ability, because they engage teachers meaningfully with ideas, materials and
colleagues, and it opens up possibilities for teachers to view their experiences
from alternative perspectives.
Similarly, Noddings (1996) suggests that the use of story telling in teacher
education can ‘both induce feeling and help us to understand what we are feeling’
(p. 435). Building a repertoire of stories, argues Noddings, can enhance human
relations and help to connect what we study to a wider picture. Sharing these
stories, teachers may achieve ‘greater cognitive insight into and enriched theoreti-
cal discussions of teaching’ (Nias, 1996, p. 304), and identify and reflect on
different perspectives. The advantage of this process for both teachers and stu-
dents is the establishment of a rich emotional flexibility that allows them to look
at one story in the light of another. Only then may emotions become a true political
force (Fricker, 1991) for changing the ways teachers interpret educational matters,
and for constructing strategies of resistance and self-formation. According to Nias
(1996), teachers’ stories about their emotions, thinking and doing can empower
them, ‘for the affect revealed in the making and telling of stories can become a
productive starting point for collective action’ (p. 305).
In this sense, then, teachers’ emotions and their relation to teacher identity
expose issues that have profound political dimensions—if classical theorists such
as Erickson and Vygotsky paid attention to other important aspects of identity
formation, they overlooked the political aspects of identity formation. Once
teachers recognize the politics of identity, they may engage in a political process
of gaining control over how their emotional expressions are interpreted and of
changing the meaning of these expressions through participation in practices
associated with new meanings. In other words, teachers may become better able to
theorize about their own struggles in the complex process of becoming. A
poststructuralist account of emotions and teacher identity emphasizes a re-
232 M. Zembylas
cultivating its contributing strengths’ (p. 38). Beck and Kosnik (1995) add, ‘if we
don’t express them [emotions] … we will not learn how to have them. We need
practice in being affectionate, fearful, and angry at appropriate times’ (p. 163;
original emphasis).
Developing and reflecting on a poststructuralist account of emotions and
teacher identity can be a powerful tool to achieve boarder crossing (Giroux, 1992)
and to overcome the traditional dichotomies between emotion and reason, or
body and mind. Holstein and Gubrium (2000) remind us that Lyotard’s ‘postmod-
ern condition’ locates the self at ‘crossroads’ or ‘nodal points’ of discourses. This
means that identity construction takes place in relation to diverse discourses,
sometimes competing ones. While this complicates the identity construction
process, explain Holstein and Gubrium (2000), it also provides conditions that are
ripe for creating strategies of resistance that are empowering. Following Lyotard,
Foucault and Butler, we find that such conditions require the assertion of individ-
ual agency to deal with the competing discourses. Therefore, it is essentially
‘impossible for social actors [e.g., teachers] to be “powerless” in the face of
discursive or moral imperatives, since such forces must always be played out in
and through their local and particular applications—through discursive practice’
(Holstein & Gubrium, 2000, p. 229).
Ultimately, unraveling the different aspects of a poststructuralist account of
emotions and teacher identity may help educators obtain a richer understanding
of the formation of teacher identity. By seeking ways to encourage teachers to
explore their own emotional experiences in teaching, they can develop ‘philoso-
phies and histories of emotions’ (Woodward, 1991; Rousmaniere et al., 1997) to
inform their pedagogies. Moreover, if the emotions are so important in teaching,
and I believe they are so, then they in particular would seem worthy of consider-
ation for the construction of a more educative approach in the professional
development of pre-service and inservice teachers. For example, the value of even
having certain emotions (the Stoics’ concern) or how possible is to alter some
emotions (the Existentialists’ concern) is at the center of concern about the
education of emotions.
In suggesting a poststructuralist account of emotions and teacher identity, I
Emotions and Teacher Identity 233
Note
[1] I prefer using the term emotion, rather than feeling or affect, because I wish to make the
distinction from ‘feeling’ that in psychological scholarly circles refers to the bodily and
sensational experiences of an emotion (feelings of, feelings for). Neurologist and philoso-
pher Antonio Damasio has much to offer this issue. Through his book Descartes’ Error,
Damasio (1994) discusses recent neurological findings on emotions and feelings in
relation to reason and decision-making, with special attention paid to social interactions.
Damasio offers an understanding of emotion as ‘the combination of a mental evaluative
process, simple or complex, with dispositional responses to that process, mostly toward the
body proper, resulting in an emotional body state, but also toward the brain itself (neuro-
transmitter nuclei in brain stem), resulting in additional mental changes’ (1994, p. 139;
original emphasis). Damasio reserves the term feeling for the experience of those changes.
234 M. Zembylas
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