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Multiple Identities (multiple + identity)
Selected AbstractsThe Language of Multiple Identities among Dominican AmericansJOURNAL OF LINGUISTIC ANTHROPOLOGY, Issue 2 2000Benjamin Bailey As a group whose members are Hispanic, American, and largely of African descent, Dominican Americans must negotiate distinctive issues of identity in the United States. Language is central to these negotiations, both as a symbol of identity and as a medium through which to construct and display local social meanings. Dominican Americans use linguistic forms from multiple varieties of two codes, Spanish and English, to situationally activate various facets of their multiple identities. This multivariety linguistic and interactional construction of identities undermines implicit assumptions of uniformity and essentialism in U.S. linguistic and ethnic/racial categories, particularly in the construction of the category "African American." [source] Caribbean Transnational Return Migrants as Agents of ChangeGEOGRAPHY COMPASS (ELECTRONIC), Issue 1 2007Dennis Conway This article challenges several of the firmly held convictions drawn from extant research on return migration to the Caribbean. For many contemporary small island societies undergoing rapid change and transformation, modernization and integration into the wider global economy, today's younger and more youthful return migrants are no longer an ineffective demographic cohort. Despite their numerically small size, many are demonstrating they can be influential "agents of change." No longer merely returning retirees, they are more diverse, in terms of age, life-course transitions, class and gendered social positions, family networks, and migration histories. Multiple identities are the rule, rather than the exception, as returnees of different ages choose to live, work (and play) in island society, to give something back to the island home of their parents or of their youth. Many embrace transnational strategies to live in and between two worlds, or more if their family network's reach is multilocal. [source] Nietzsche's Peace with Islam: My Enemy's Enemy is my FriendGERMAN LIFE AND LETTERS, Issue 1 2003Ian Almond This article examines the many references in Nietzsche's work to Islam and Islamic cultures, and situates them in the general context of his thought. Nietzsche's praise of Islam as a ,ja,sagende semitische Religion', his admiration for Hafiz, his appreciation of Muslim Spain, his belief in the essentially life,affirming character of Islam, not only spring from a desire to find a palatable Other to Judaeo,Christian,European modernity, but also comment on how little Nietzsche actually knew about the cultures he so readily appropriated in his assault on European modernity. Nietzsche's negative comments on Islam , his generic dismissal of Islam with other religions as manipulative thought systems, his depiction of Mohammed as a cunning impostor, reveal in Nietzsche not only the same ambiguities towards Islam as we find towards Christ or Judaism, but also a willingness to use the multiple identities of Islam for different purposes at different moments in his work. Noch eine letzte Frage: Wenn wir von Jugend an geglaubt hätten, daß alles Seelenheil von einem Anderen als Jesus ist, ausfließe, etwa von Muhamed, ist es nicht sicher, daß wir derselben Segnungen theilhaftig geworden wären? Letter to Elisabeth Nietzsche, 11 June 1865 [source] Institutional Bricolage, Conflict and Cooperation in Usangu, TanzaniaIDS BULLETIN, Issue 4 2001Frances Cleaver Summaries This article draws on research in Tanzania to explore the socially embedded nature of institutions for common property resource management and collective action. The article challenges the design principles common in resource management literature and explores instead the idea of ,institutional bricolage' - a process by which people consciously and unconsciously draw on existing social and cultural arrangements to shape institutions in response to changing situations. The resulting institutions are a mix of ,modern' and ,traditional', ,formal' and ,informal'. Three aspects of institutional bricolage are elaborated here: the multiple identities of the bricoleurs, the frequency of cross-cultural borrowing and of multi-purpose institutions, and the prevalence of arrangements and social norms which foster cooperation, respect and non-direct reciprocity over life courses. [source] Elite hotels: painting a self-portraitINTERNATIONAL JOURNAL OF TOURISM RESEARCH, Issue 2 2001Cailein Gillespie Abstract Commercial hospitality provision arose from a general process of modernisation, the gradual breakdown of the importance of kinship and social obligation relative to a common duty of care for those travelling away from home, and the process of urbanisation. Consequently market demand evolved for the provision of accommodation, food and beverage for those persons temporarily removed from their domestic environment. What is argued in this paper is that the original function of commercial hospitality bears scant resemblance to sophisticated potentialities for socio-economic self-expression, which manifest themselves in the form of the elite hotel sector. The manner in which contemporary consumption of elite hotels revolves around the notion of self, with multiple identities and group affiliations is explored. Conclusions focus on the elite hotel sector as a means of defining self-identities and the management implications therein for the provision of commercial hospitality in elite hotels. Copyright © 2001 John Wiley & Sons, Ltd. [source] Gender and Ethnicity in Bolivian Politics: Transformation or Paternalism?JOURNAL OF LATIN AMERICAN & CARIBBEAN ANTHROPOLOGY, Issue 2 2000Susan Paulson Throughout Latin America public discourse and political programs dealing with gender and ethnicity have focused mainly on women and indigenous people, often in paternalistic efforts to help these "marginal groups." Bolivian constitutional reforms implemented between 1993 and 1997 challenge this traditional stance by promoting balanced participation in a nation constituted by multiple identities, yet ongoing processes triggered by these reforms testify to the tradition's stubborn endurance. In this article we ask what prevents institutions working in Bolivia from applying anthropological notions of gender and ethnicity as dynamic and interlocking cultural systems, and we question the distancing and antagonism that exists between those working with ethnicity- and those working with gender. Efforts to clarify these phenomena focus on the lack of articulation between ethnographic observations, political philosophies and development policies. [source] The Language of Multiple Identities among Dominican AmericansJOURNAL OF LINGUISTIC ANTHROPOLOGY, Issue 2 2000Benjamin Bailey As a group whose members are Hispanic, American, and largely of African descent, Dominican Americans must negotiate distinctive issues of identity in the United States. Language is central to these negotiations, both as a symbol of identity and as a medium through which to construct and display local social meanings. Dominican Americans use linguistic forms from multiple varieties of two codes, Spanish and English, to situationally activate various facets of their multiple identities. This multivariety linguistic and interactional construction of identities undermines implicit assumptions of uniformity and essentialism in U.S. linguistic and ethnic/racial categories, particularly in the construction of the category "African American." [source] Lay-Religious Associations, Urban Identities, and Urban Space in Eighteenth-Century MilanJOURNAL OF RELIGIOUS HISTORY, Issue 1 2004David Garrioch Religious life was integral to the social and political organization of eighteenth-century Milan. The composition and character of lay-religious activities reflect not only official hierarchies within the city but also unofficial bonds and identities, such as those of neighbourhood. They reveal the multiple identities of neighbourhood, parish, trade and family, but equally the tensions between collective forms of piety and the new religious values and aesthetic adopted by the Milanese elites during the late Enlightenment. [source] Multiple Social Identities and Adjustment in Young Adults From Ethnically Diverse BackgroundsJOURNAL OF RESEARCH ON ADOLESCENCE, Issue 4 2008Lisa Kiang A person-centered approach was used to determine how identification across multiple social domains (ethnic, American, family, religious) was associated with distinct identity clusters. Utilizing data from 222 young adults from European, Filipino, Latin, and Asian American backgrounds, four clusters were found (Many Social Identities, Blended/Low Religious, Blended/Low Ethnic and American, Few Social Identities). Clusters were differentially associated with adjustment, both directly and via moderation of perceived ethnic discrimination. Those with low levels of identity across all four domains reported lower positive affect, higher negative affect, lower self-esteem, and perceived fewer American opportunities compared with individuals in other clusters. However, the Blended/Low Ethnic and American cluster exhibited more liabilities associated with discrimination. Discussion emphasizes the importance of multiple identities in development. [source] How does one speak of social psychology in a nation in transition?THE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 2 2008Mamphela Ramphele Abstract:, Although South Africa's transition into nationhood has been remarkable by all measures, persistent inequalities remain. These are directly traceable to the impact of the social engineering of apartheid which has left a legacy of poverty and a lack of education. In this talk, I focus on three key dilemmas for South Africans: identity as a nation of citizens with multiple identities, capacity for self-knowledge and self-acceptance and openness to new impulses. Acceptance of multiple identities is widespread but how deep is the acceptance of difference, especially when conflicts of opinion emerge? Finding a language of self-knowledge and acceptance requires a language that enables us to gain greater mastery of the complexities of living in a diverse society. How can psychology help with this task? In African cultures illness is described as a visitation from the ancestors: affected persons become wounded healers whose healing powers come from their acknowledged weakness. To what extent might you, as analytical psychologists, help find the ritual processes and language to be effective healers of your own nation? Translations of Abstract Bien que la transition de l'Afrique du Sud au statut de nation ait été remarquable à tous points de vue, des inégalités persistantes demeurent. Celles-ci sont directement repérables à leur impact sur le système social de l'apartheid, qui a laissé en héritage la pauvreté et un système éducatif inexistant. Dans cette discussion, je me concentrerai sur trois dilemmes cruciaux pour les Sud Africains : la question de l'identité dans une nation de citoyens aux identités multiples, l'aptitude à la connaissance et à l'acceptation de soi et l'ouverture à de nouveaux horizons. L'acceptation des identités multiples est largement répandue, mais quelle est la profondeur de cette acceptation de la différence, notamment lorsque surgissent des conflits d'opinions? Parler la langue de la connaissance de soi et de l'acceptation requiert un langage qui nous permette d'atteindre une meilleure maîtrise des complexités de la vie dans une société diversifiée. Comment la psychologie peut-elle contribuer à cette tâche? Dans les cultures africaines, la maladie est décrite comme une visitation par les ancêtres; les personnes affectées deviennent des guérisseurs blessés dont les pouvoirs de guérison résultent de la reconnaissance de leur mal. Dans quelle mesure êtes-vous, en tant qu'analystes, à même d'aider à trouver les processus rituels et le langage qui fassent de vous les guérisseurs de votre propre nation? Obwohl Südafrikas Übergang in eine gemeinsame Nation nach allen Maßstäben beachtenswert ist, bleiben anhaltende Ungleichheiten bestehen. Diese kann man direkt zurückverfolgen bis zum Einfluss der sozialen Konstruktion der Apartheid, die eine Erbschaft von Armut und Mangel an Bildung hinterlassen hat. In diesem Vortrag werde ich auf drei Schlüssel-Dilemmata fokussieren: Identität einer Nation von Bürgern mit zahlreichen unterschiedlichen Identitäten, Kapazität zur Selbsterkenntnis und Selbstakzeptanz und Offenheit für neue Impulse. Es gibt eine weit reichende Akzeptanz der vielen Identitäten, aber wie tief geht die Akzeptanz des Unterschiedes, insbesondere wenn Meinungsverschiedenheiten auftauchen? Um eine Sprache der Selbsterkenntnis und ,akzeptanz zu finden, wird eine Sprache gebraucht, die uns befähigt, eine größere Beherrschung der Komplexitäten des Lebens in einer facettenreichen Gesellschaft zu gewinnen. Wie kann die Psychologie bei dieser Aufgabe helfen? In afrikanischen Kulturen wird Krankheit als Heimsuchung durch die Ahnen beschrieben. Betroffene Personen werden verwundete Heiler, deren Heilkräfte aus ihrer anerkannten Schwäche hervorgehen. In welchem Ausmaß können Sie als Analytische Psychologen helfen, die rituellen Prozesse und die Sprache zu finden, um effektive Heiler Ihrer eigenen Nation zu werden? Sebbene il passaggio del Sud Africa a una nazione unita sia stato notevole in tutti i sensi, tuttavia restano persistenti ineguaglianze. Queste possono essere fatte risalire direttamente all'impatto della manovra sociale dell'apartheid che ha lasciato un'eredità di povertà e di mancanza di educazione. In questa relazione metto a fuoco tre problemi dei Sud Africani: l'identità di una nazione di cittadini dalle molteplici identità, la capacità di un riconoscimento di sé e di una accettazione di sé, e l'apertura a nuovi stimoli. L'accettazione di séè ampiamente distribuita, ma quanto è profonda l'accettazione delle differenze, soprattutto quando emergono conflitti di opinione? Trovare un linguaggio in cui ci si riconosca e ci si accetti richiede un linguaggio che sia in grado di farci guadagnare una maggior padronanza delle complessità del vivere in una società diversa. In che modo la psicologia può aiutarci in questo compito? Nelle culture africane la malattia viene descritta come una visita degli antenati: le persone colpite diventano guaritori feriti il cui potere di guarire viene dalla loro conoscenza della debolezza. Fino a che punto voi, in quanto psicologi analisti, potreste aiutare a trovare i processi rituali e il linguaggio per essere efficaci guaritori della vostra stessa nazione? Aun cuando al transición de Sur África a una nacionalidad ha sido notable en todo sentido, perduran persitentes desigualdaes. Ellas pueden directamente descubiertas en el impacto de la ingienería social de la discriminación (apartheid) que ha dejado una herencia de pobreza y falta de educación. En esta presentación, me focalizaré en tres dilemas fundamentales para los Sur Africanos: Identidad nacional de ciudadanos con múltiples identidades, Capacidad para el auto-conocimiento y auto-aceptación, y apertura a nuevos impulsos. La aceptación de la multiplicidad de la identidad está ampliamente difundida pero, ¿qué tan profunda es la aceptación de las diferencias, en especial cuando emergen los conflictos de opinión? Encontrar un lenguaje de auto-conocimiento y aceptación requiere de un lenguaje que nos permita ganar mayor dominio de la complejidad del vivir en una sociedad diversa. ¿Cómo puede ayudar al psicología en la obtención de esta meta? En las culturas Africanas la enfermedad se describe como la visita de los ancestros: las personas afectadas se convierten en curadores heridos cuyos poderes sanadores viene de su conocimientos de debilidades. ¿Hasta que punto pueden ustedes, como Psicólogos Analíticos, puene ayudar a encontrar los procesos rituales y el lenguaje que los convierta en curadores eficientes en su nación? [source] | |||||||||||||