**4. Bronfenbrenner's eco-systemic theory and inclusive entanglements in relationalities**

Bronfenbrenner took this matter to even greater heights through his eco-systemic theory that notes that one exists in ever expanding concentric socio-cultural contexts, from the micro-, through the exo- and the meso- to the macro-level [15]. The idea of the isolated genius needing to be included with others in the ever-expanding socio-historiccultural context was thus entrenched even further. According to this theory the child immediately at birth exists in the dyad with the mother which gets expanded to include the other family members at the micro level. The emphasis here is about the value and power of being included as the basis of creating who this child is and is to become [16]. The influences from the others are important in the whole process of becoming. The concept of object-relations is important to explain that before birth the child was physically and, in all respects, included with the mother. Its self-system was part of that of the mother. At birth, the disruption due to their separation occurred where the child's self-system was now to be on its own, separate from that of the mother. Separation anxiety then sets in where the child longs for the former state of almost perfect existence within its mother's self-system [15]. Presently it cannot physically return thereto. However, it must now carry the mother and those pleasant experiences in its own thoughts as it proceeds to be a separate and an independent being. The interesting point that Bronfenbrenner makes is that, as the child separates from the mother, it gets included into the family, later into the neighbourhood (meso-level), the school, and the expanding social circles (exo-level). The child as it grows into an adult is never an isolated genius, it only changes from one to the next different circle of inclusion as they expand up to the macro-level which refers to the social class and geographical setting of say, rurality versus of urban, of race, of religion, and the rest of the markers [16]. These different circles of inclusion contribute immensely to crafting the identity of the human being (youth).

#### *Employability as Inclusive Entanglement in Relationalities: A Design in Sustainable Learning… DOI: http://dx.doi.org/10.5772/intechopen.114033*

As we argue in this chapter, these circles contribute critical knowledges, know-how, skills, attributes, and attitudes. All these impact on one being able to secure employment or not [17]. It is a combination of all these inclusions that count, and it is not so much the case of an isolated genius that only naturally come to exhibit certain potentialities [17]. These circles of inclusion reflect intense forms of entanglement of the emerging identity in diverse but important relationalities [18]. The ultimate product of all these entangled relationalities is a multilayered identity which is like an onion with layer upon layer of experiences. For example, if it were possible for one to reverse the process by peeling (removing) all these experiences off in search of the essential nature in the centre of this onion (identity), one ultimately discovers that there is nothing beyond those experiences acquired from entanglement with relationalities. In short, human (youth) identity seems to be nothing more than an aggregation of all these entanglements of relationalities, included into one as a self-system over the years [18]. These constitute one's identity with its own fears and aspirations based on these experiences. The individual youth's academic performance as an example, reflects a manifestation of all these experiences which in turn influence the ability to secure employment or not [19]. Pierre Bourdieu calls these one's habitus, which is not easy to change, but it is essential in determining all later behaviours, performances, and ability to secure employment, among others.
