hares would shoot hunters. Historically, in Mexico we have tirelessly sought our own identity and thus our path has changed in many ways. To understand this fact, famous Mexican writer Fernando del Paso, upon winning the Cervantes Prize, provided this strong diagnosis, Mexico is in decadence
Manuel Lechthaler
1 Introduction Composition as Identity ( cai ) is the view according to which a composite object is identical to its parts taken collectively. 1 The table in front of me, for instance, is identical to its four legs and the table top; the six-pack you buy is identical to the six cans you buy
Journal Article
In Grazer Philosophische Studien
Edited by Johannes L. Brandl, Marian David, Martina Fürst and Maria E. Reicher
- 06 Nov 2019
Wim Smeets
1. Introduction What do personal identity and worldview identity imply for the work of spiritual caregivers? It is an interesting question, for at least two reasons: firstly, because since the 1960s the spiritual landscape in Western Europe has changed completely; and secondly, because
Scherrer
International Negotiation 6: 229–250, 2001. © 2001 Kluwer Academic Publishers. Printed in the Netherlands. 229 Political Identity Negotiation within Individuals: The Case of Young Activists VANESSA SCHERRER ∗ Institut d’Etudes Politiques de Paris and Centre d’Etude de la Vie Politique Française
Irish Quaker Hybrid Identities
Complex Identity in the Religious Society of Friends
Series:
Maria Kennedy
Dr Kennedy’s work is a sociological study of Quakers that investigates the impact that sectarianism has had on identity construction within the Religious Society of Friends in Ireland. The research highlights individual Friends’ complex and hybrid cultural, national and theological identities – mirrored by the Society’s corporate identity. This monograph focuses specifically on examples of political and theological hybridity. These hybrid identities resulted in tensions which impact on relationships between Friends and the wider organisation. How Friends negotiate and accommodate these diverse identities is explored. It is argued that Irish Quakers prioritise ‘relational unity’ and have developed a distinctive approach to complex identity management. Kennedy asserts that in the two Irish states, ‘Quaker’ represents a meta-identity that is counter-cultural in its non-sectarianism, although this is more problematic within the organisation. Furthermore, by modelling an alternative, non-sectarian identity, Quakers in Ireland contribute to building capacity for transformation from oppositional, binary identities to more fluid and inclusive ones.
Victor C. de Munck
Introduction In this paper I propose a theory of self, identity and cultural models as a set of integrated mental systems. By including the concept of cultural models as the missing link, I reduce the conceptual load on both the self and identity concepts and provide entry into the contingent
Joshua R. Brown and Benjamin Carpenter
in Wisconsin have sought resettlement options for permanent citizenship status, one might expect that they, too, would follow the pattern of linguistic assimilation. Burt’s (2013) findings, though, show that other factors, e.g., demography, residence, and cultural identity, may in fact support
Marie Moran
Introduction: Identity Is a New Concept In the attempt to explain and evaluate the late twentieth-century prominence and appeal of identity politics, many have found it useful to historicise their emergence and evolution, thereby revealing that identity was not always central to politics, 1
Exile and Identity Reconfiguration
Norman Manea
Anca Baicoianu
only on the thematic and documentary aspect of those texts, but also on their formal characteristics. Such analyses bring forth this literature’s problematic relation to the past, the role and function of memory with regard to identity construction, the communicability of personal and collective
Series:
Charles L. Tieszen
In
Christian Identity amid Islam in Medieval Spain Charles L. Tieszen explores a small corpus of texts from medieval Spain in an effort to deduce how their authors defined their religious identity in light of Islam, and in turn, how they hoped their readers would distinguish themselves from the Muslims in their midst. It is argued that the use of reflected self-image as a tool for interpreting Christian anti-Muslim polemic allows such texts to be read for the self-image of their authors instead of the image of just those they attacked. As such, polemic becomes a set of borders authors offered to their communities, helping them to successfully navigate inter-religious living.