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2001, Anthropos
This paper discusses and defends the analytical usefulness of the concept of identity which has been pervasively criticized by authors like Richard Handler or Rogers Brubaker and Frederic Cooper. Starting with reviewing the problematic of concepts in social anthropology and continuing with discussing the rise of identity discourse, it is argued that concepts in social and cultural sciences are always suspended between their employment in scientific and nonsicentific discourse. This dual hermeneutics of concepts is, however, not a shortcoming which has to be overcome but a productive element that contributes to their refinement. it is argued that in the case of identity dual hermeneutics leads to a reconceptualization of identity as qualified by the conditions of difference, multiplicity, and intersectionality. In the final part of the paper, implications of this reconceptualization of identity for a concept of self are explored.
International Encyclopaedia of Anthropology
Identity in Anthropology2018 •
Identity is a key term in anthropology but it is also a contested one, dealing with the question of who we are in relation to others. It relates, on the one hand, to categories of the individual or sameness with oneself and, on the other, to collective distinctions of otherness. It is both a practice and a process of cognitive classification. It is fluid and transcending boundaries but, to a certain degree, has to be stable in order for others to identify one as theirs. Furthermore, it is at the same time a public discourse and an obvious phenomenon in the world and is thus an object of inquiry if not an analytical category. Most prominent among the many identity aspects we employ is probably the ethnic one, which hinges on a bundle of markers used to distinguish each other in presumed cultural terms, always embedded in power games that try to secure political support and loyalty. Identity is a key term in anthropology today but it is also one full of ambiguities. It is, on the one hand, both new and old, some might even say outdated. And it is, on the other hand, omnipresent and seemingly self-explanatory but also highly contested, accused of being fashionable and lacking analytical precision. It is new as it became prominent in the discipline only during the 1970s and has since experienced a remarkable popularity. At the same time, the very concept behind it, namely the question of who we are in relation to others, socially, culturally, and biologically-can be said to be as old as the engagement with anthropological questions themselves. And it is precisely due to this omnipresence and its multiple meanings that identity-in a frequently expressed opinion-has become something of a black box for the unexplainable in human behaviour and social interaction (Brubaker and Cooper 2000). Let us begin with the critique. As with many anthropological concepts, identity is not only a concept that is shared with other disciplines, sociology and psychology in particular, but also one that simultaneously carrying a lay understanding that often interferes with the academic usage. It is thus a classical case of what Anthony Giddens (1976) has called the "dual hermeneutics" of the social sciences. We do not "own" our concepts but have to share them with popular and political discourses. In popular usage, however, concepts often prevail that have largely been abandoned in academia or have fundamentally changed their meaning
in V. Cicolani, G. Florea (edd.), Autoreprésentations et représentations culturelles en Europe : symbolisme et expression de l’idéologie dans les sociétés de l’âge du Fer de l’Europe tempérée, Pessac, Ausonius Éditions, collection NEMESIS 2, 2024, 9-16, [en ligne] https://una-editions.fr/a-focus-...
A Focus on (Cultural) Identity: From Instrument to Object of Research2024 •
Now more than ever, the term and the notion of identity are central to historical research. However, their use, which is widely accepted, is not without problems: as cultural anthropology studies have clearly shown, the word often proves to be ineffective in terms of the development of research and therefore of historical interpretation. In the brief notes that follow, I will take stock of the situation, retracing the major problems posed by the identitarian logic and attempting to assign identity itself the correct position and function with regard to historical investigations, taking account of its original values and meanings.
2016 •
Identity is derived from the Latin “idem”, which means “being the same [person]”. Researchers approach this “powerful construct” (Vignoles et al., 2011, p. 2) in different ways: identity is variously understood as a (cognitive) self-image, as something shaped by habit, as a social attribution or role, as a habitus, a performance, or a constructed narrative (cf. Berger & Luckmann, 1991, p. 194 ff.). Identity is a constant object of academic discourses, which can be interpreted partly as a reaction to the radical changes that have taken place in modern times, and the crises that have often accompanied them. For example, George Herbert Mead’s theory on identity development emerged at the beginning of the last century in Chicago, against the background of a constantly growing number of migrants, who “threatened” the self-concept of the local residents. This led to a renegotiation of affiliation and difference, and a redrawing of the boundary between people’s own identity and that which ...
2015 •
When studying the complex issue of identity, it is necessary to decompose it into individual parts or contexts that reveal partial identities. Since they are connected to each other, a particular change in a certain identity may induce further changes in others, or even all of them. Together they create a configuration of complex Identity that is unique, original and variable in time and space. Identity is a system that can be managed. Human being can be converted into an instrument of satisfying needs, a consumer of products. People are open to what is considered and labelled as legitimate in the social world. The social world is primary; it is a cultural text, in which the processes of defining and selfdefining are ongoing. It is therefore essential to view a person or society as a holder of multiple identities.
2016 •
This book is therefore addressed to those researchers familiar with identity issues and interested in enlarging their view of Identity Studies. We hope they can find inspiration and new resources from these readings. It is also suitable for those researchers that are interested on working with this subject in the future. For them, we believe the present selection of papers may provide a wider horizon for their work and a rich sample of possibilities.
2019 •
In Identity: A Very Short Introduction, Florian Coulmas refers to an "obsession" (p.1) gripping the world: obsession with identity. In this pocket-size, concise book, he introduces different aspects of identity to demystify this concept in our age. Unlike many books on identity, this volume goes far beyond social and cultural aspects and touches upon the less argued spheres; it examines identity in areas such as philosophy, logics, linguistics, and literature. This book is a successful effort to show why 'identity', not just as a term in book titles, but as a concept in human beings' everyday life, has dominated our world. Identity is as much about sameness as it is about difference. Being constituted of two opposite poles, identity has been and is a mystery to the human mind. After reading this short pocket-size volume, one becomes familiar with different notions of the term 'identity' and the traces of its constituents sameness, difference, self, and ...
Culture and Identities
Identity as incident. Deconstruction of the Autocentric Concept of Identity2020 •
In philosophy, the notion of identity is generally thought of in an eccentric way – as a distance from the selves that reveal the experience of the Other and the Foreign (Levinas, Valdenfels). In sociology, it is generally thought of in an autocentric way – as producing differences in relation to the Other and the Foreign. Given this autocentric meta-position, the sociological concept of identity encompasses two narratives: symbolic interactionism (reflexivity) and post-structuralism (power). Since social constructionism is their common horizon (Callero, 2003, pp. 115–133), this paper provides a deconstruction of the autocentric concept of identity. With regard to the French philosophical circles, the crisis of the autocentric concept of identity (crisis of the mimetic concept of identification) manifests itself as an issue of desubjectivisation of the subject (Foucault, Althusser, Lacan, Saussure, Derrida, Baudrillard, Virilio, Badiou, and Touraine). In symbolic interactionism (Callero) and social constructionism (Gellner, Anderson, Balibar, Hobsbawm, Hol, Bauman, and Jenkins) though, the crisis of the autocentric concept of identity manifests itself as an issue of autocentric appropriation of time, space, and existence.
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Journal of Cardiac Failure
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2015 •
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