William E. Cross Jr’s Nigrescence Theory (1971; revised 1991, 2001) provides a powerful framework for understanding the rise in violence and alienation among youth of African descent in Bermuda. The term nigrescence literally means “the process of becoming Black”, but more deeply, it speaks to the journey of developing a positive and secure sense of identity as a person of African descent in societies shaped by racism, colonialism and systemic inequality.

Cross’s model reminds us that identity formation does not happen in isolation — it is influenced by history, family, education, community and social messaging. When these systems fail to affirm a young person’s worth or sense of belonging, identity development becomes disrupted. That disruption can leave youth vulnerable to confusion, frustration and alienation — emotions that often find expression through resistance, rebellion or violence.

In Bermuda, the legacies of slavery, segregation and race-based inequality still shape how young Bermudians of African descent see themselves and how society sees them. Many grow up receiving conflicting messages — told to take pride in their heritage, yet subtly shown that success and acceptance often mean conforming to Eurocentric standards. Our schools may celebrate diversity, but too often fail to reflect African or Caribbean heritage in ways that ground students in pride and perspective. The result is that many young Bermudians of African descent continue to search for an identity that feels both authentic and valued within their own country.

At its core, nigrescence is about consciousness — about becoming aware, proud and purposeful in one’s identity. When that journey is supported through family, mentorship and culturally relevant education, it leads to empowerment and contribution. But when the process is interrupted — by discrimination, social exclusion or lack of cultural grounding — young people often experience an identity crisis. This can manifest as withdrawal, defiance or aggression. What we often label as “antisocial behaviour” is, in truth, a reflection of misdirected identity assertion — a cry for recognition, belonging and respect.

Punitive approaches, therefore, are limited in effect because they address symptoms, not causes. If identity itself is wounded, then healing must take place at the level of identity. True prevention, according to this model, requires helping youth move through the stages of nigrescence — from confusion and frustration towards self-acceptance, pride and a sense of purpose within the community.

My engagement with this framework goes back more than two decades. First studying and writing about it as a graduate student in the early 2000s, and later, in 2011, presenting a public lecture at Bermuda College titled “Nigrescence Revisited: Using Black Identity to Address Crime and Violence”. In that presentation, I shared my observation that many young men of African descent in Bermuda had internalised negative stereotypes and in doing so, adopted an anti-Black self-view — consistent with Cross’s description of the Pre-Encounter stage.

I emphasised then that without positive cultural reinforcement and mentorship, this internal conflict would continue to show itself as anger, rebellion and violence. What I witnessed among our young men was not just delinquency — it was disconnection. From self, from heritage and from community.

Fourteen years later, the same dynamics remain visible. The continuity of these patterns reinforces what I understood then — that our challenge is not only social or economic, but developmental and spiritual. Cross’s Nigrescence Theory continues to offer a lens for understanding how violence emerges when identity formation is interrupted — and how transformation occurs when young people are guided through that process with intention, education and love.

This framework calls us to create structured environments that support the full journey of identity formation — spaces that affirm culture, nurture belonging and inspire purpose. It also challenges us to build programmes, policies and international experiences that help youth to complete this process — from alienation to awareness and from awareness to leadership.

• Quinton Sherlock Jr is the deputy leader of the Free Democratic Movement and the candidate for St George’s West (Constituency 2) in the February 2025 General Election. This is the first in a three-part series