This article identifies and explores the realm of ‘social nothingness’: objects, people, events and places that do not empirically exist, yet are experienced as subjectively meaningful. Taking a phenomenological approach, I investigate how people perceive, imagine and reflect upon the meanings of unlived experience: whatever is significantly not present, never appeared or cannot happen to them. These ‘negative symbolic social objects’ include no-things, no-bodies, non-events and no-where places: for example, rejected roles, unpursued careers or absent people. Reversing some key concepts (...) from phenomenology, I examine the process of ‘negative noesis’ in three aspects. ‘Negative intentionality’ describes people’s motivational stance towards absent things, such as feelings of missing, wishing, haunting, avoidance or surrender. ‘Negative embodiment’ is the corporeal grounding of negational acts, through experiences of impairment, incapacity, severance, disturbance and decline. ‘Negative temporality’ describes the recognition of past or future impossible selves and their place within biographical identity stories. (shrink)

Identity is a contemporary buzzword in education, referencing the individual and the social, the personal and the political, self and other. Following Maggie MacLure, we can think of identity in terms of teachers ‘arguing for themselves’, or giving an account of themselves. Yet in the wake of poststructuralism's radical de‐centering of the subject and its highlighting of a number of impediments to agency, we might well ask how teachers are to give an account of themselves? This paper offers reading of (...) identity that recognizes its paradoxical aspects, yet also contains scope for ethical agency. The latter is explored via a ‘diagram’ that utilizes Foucault's four axes of ethics to elaborate a framework for thinking about teacher identity as ethical self‐formation and for engaging in what I refer to here as ‘identity work’. This approach to thinking about teacher identity recognizes our discursive determination, yet also offers scope for recognizing and building ethical agency. (shrink)

This paper explores what happens to the identity of self when entering a place of protest, and what happens to it on leaving. In short, it explores the relations between identities of self and place. Acknowledging the presence of a multiplicity of identities in relation to both notions, it examines the ways in which aspects of the self influence place, and conversely, how aspects of place influence the self. By using empirical examples from Environmental Direct Action, the paper follows Casey (...) in arguing for the co-constitution of self- and place-identities. It offers two notions: the spatial division of self-identity, and the rhizomatic self, to further understanding of how the where effects whom we are. (shrink)

Most Third World feminists consider nationalism as detrimental to feminism. Against this general trend, I argue that “polycentric” nationalism has potentials for advocating feminist causes in the Third World. “Polycentric” nationalism, whose proper goal is the attainment and maintenance of national self-determination, is still relevant in this neocolonial age of capitalist globalization and may serve feminist purposes of promoting the well-being of the majority of Third World women who suffer disproportionately under this system.

This article examines the impact of education on South Asian women's participation in traditional practices of `arranged marriages' and dowries. It is based upon research carried out by the author in East London. Sixty in-depth interviews were conducted with South Asian women, as well as participant observation of living with a South Asian community for a period of six months. The article explores which women participate in `arranged marriages' and receive dowries and which do not. The data indicate that women (...) with high levels of education are rejecting certain aspects of their traditions. However, women who continue the practices of `arranged marriages' and dowries have lower levels of education. They feel the continuation of such practices are part of their own South Asian identity in British society. The research demonstrates that women's level of education affects their participation in traditional South Asian practices. For some British-born South Asian women a process of redefinition is taking place. Their identities are shifting, complex and multifaceted and take on new meanings as they choose whether or not to participate in South Asian traditions. (shrink)

Ідентичність є сталою ознакою соціальних груп за умов миру та стабільності, але вона проблематизується в кризових умовах, коли людина усвідомлює не лише те, ким вона є, але й переосмислює те, ким вона хоче або має бути. Тоді, коли з’являється ворог, або хоча б «образ ворога». Ідентичність є народженням політичної суб’єктності в спільноті, яку геополітично вважають об’єктом міжнародних відносин. У літературі вже стало своєрідним кліше висловлювання стосовно того, що Україна – об’єкт, а не суб’єкт міжнародних відносин, розмінна карта у чужих геополітичних (...) іграх. Тобто самосвідомість нації нічого не варта й ні на що не впливає. Спростувати це твердження і є головною метою даної статті. Завдання статті полягає в цілісному, неупередженому, об’єктивному аналізі становлення української політичної нації, проведеному на ґрунті різних поглядів. У зв’язку з цим стаття складається з трьох частин, які присвячені трьом різним аспектам проблеми: суто геополітичний огляд робіт найбільш знаних і впливових науковців на проблему україно-російських відносин після революційних подій в Україні та їхні футурологічні прогнози; проблеми ідентичності, пов’язані з війною на Донбасі; вплив сучасних мас-медіа на формування ідеології гібридної війни та гібридного миру. Теоретичний базис статті ґрунтується передусім на геополітичних постулатах свободи від етичних оцінок та, натомість, важливості географічних даностей. Пошук і артикуляція цих даностей і складає головну наукову новизну статті. Багато в чому ми спиралися на методологію геополітичного аналізу, запровадженому Джоном Фрідманом та Самюелем Гантінгтоном, і намагалися поєднати їхні позиції у цілісну та несуперечливу картину. Основні висновки роботи можна підсумовувати приблизно у таких тезах. Культура, а не лише політика й географія, має значення. Ідентичність не є константою, вона є змінюваним і надскладним конструктом, націленим більше на майбутнє, ніж на минуле. Ідеологія націоналізму може бути як корисною в процесі становлення нації та державотворення, так і помилковою, коли вона суперечить картині світу. (shrink)

In this article, I analyze discourse and identity relations within so-called ‘conventional’ agri-food networks as well as how the conventional sphere perceives, constructs and responds to alternative food movements in Canada. The paper is structured around three primary research questions: How are conventional actors understanding conditions, changes, and challenges within conventional networks? How do conventional actors apply this understanding in advancing conventional interests and discourses, and defending conventional networks? How do conventional actors and discourse construct AFMs? For this research, I (...) draw from survey, focus group, and in-depth interview data alongside text analysis from online sources. I elucidate the interests and motivations behind the identities, stories and messages emerging from the conventional sphere. I conclude that relationship building and communication between diverse agri-food actors may help to expand the range of agricultural knowledge, philosophies and solutions available to farmers, especially those whom are currently quite divided. (shrink)

Let it be a network of voices... A network of voices that not only speak, but also struggle and resist for humanity.

This paper interrogates the relationship between place and identity among Filipinos in Hawai'i. In the paper, I analyze Pag-ibig sa Tinubuang Lupa, one of numerous events and productions in Hawai'i and elsewhere in the United States that celebrated the centennial anniversary of Philippine independence from Spain in 1998. I argue that Pag-ibig sa Tinubuang Lupa illustrates one of the ways in which recent immigrants, particularly young Filipinos perform narratives which produce and distribute ideas and ideologies about community, culture and identity. (...) Borrowing from Myerhoff, I understand cultural productions like Pag-ibig sa Tinubuang Lupa as types of “definitional ceremonies” which dramatize cultural and ethnic identity claims, constructing and enacting what it means to be “Filipino” and at the same time addressing issues of power, voice and visibility. (shrink)

ABSTRACTNew Zealanders were presented with the opportunity to change the national flag and opted to retain the current New Zealand flag, despite arguments that it was unable to reflect national identity adequately. This article unpacks the particular version of national identity constructed in discourse in the infographic, Our Nation. Your Choice. which was released prior to the final referendum that determined the outcome of the Flag Consideration Project. We used Fairclough’s critical discourse analysis to examine the discursive construction of national (...) identity by the Flag Consideration Panel that oversaw the process. The authoritative assertion of national identity on behalf of New Zealanders emphasised inclusiveness and unity by acknowledging cultural diversity. Biculturalism was confined to an old understanding of New Zealand identity while the ideology of multiculturalism, not yet officially implemented, was positioned as common-sense. There was a focus on situating New Zealand in a global context to distance New Zealand from colonisation and connection to Britain. The positive, cohesive conceptualisation of New Zealand suggested that the Flag Consideration Project was, in fact, an exercise in re-positioning New Zealand in the global context, in which the national flag would represent the national brand rather than contribute to national identity. (shrink)

As genetic knowledge continues to strengthen notions of identity in Euro-American societies and beyond, epigenetic knowledge is intervening in these legitimation frameworks. I explore these interventions in the realm of assisted reproduction—including adoption, donor conception, and gestational surrogacy. The right to identity is protected legally in many states and receives due attention in public and private international law. Originating from the context of adoption, donor-conceived and surrogacy-born persons have recently demanded the same protections and focused on the right to genetic (...) knowledge. This article explores possible implications of epigenetic knowledge on identity. I start by articulating the deep influence of genetics on the notion of identity, and how this unfolds in legal contexts. Next, I examine how epigenetic findings that stress the importance of seeing biological life as situated and embedded in environments can challenge how adoption, donor conception, and gestational surrogacy are experienced and understood. While I argue that epigenetic knowledge can reify identity with the same determinism underpinning genetics, it can also allow for more biosocial understandings of identity that consider history and experience as entangled with biology. (shrink)

Governments and societies often have condemned music as being ?indecent? and encouraging people to act unethically. Despite these accusations, research did not previously address the link between music and unethical acts. Here we argue that music may signal what is appropriate or inappropriate, hence moral behavior. We focus on the distinction between tonal and atonal music to examine the relation of music with unethical behavior. Results from an experimental study showed that harmonic or tonal music encouraged unethical behavior in adolescents (...) and this was mediated by negative affect. Our findings suggest that music plays an integral role in driving (im)moral behavior. (shrink)

Questions of identity such as ‘Who am I?’ are often answered by appeals to one or more affiliations with a specific nation (citizenship), culture, ethnicity, religion, etc. Taking as given the idea that identity over time—including identification and re-identification—for objects of a particular kind requires that there be criteria of identity appropriate to things of that kind, I argue that citizenship, as a ‘collectivist’ concept, does not generate such criteria for individual citizens, but that the concept person—which specifies the kind (...) of entity that I am—does generate such criteria. Confusion on this point has led some writers on citizenship to equivocate between identity for individuals and what is properly called self-determination in terms of their group affiliations and commitments. In the second part of the paper, I articulate and defend a relational view of personhood, and argue that it provides adequate grounding for morality in general, and moral education in particular. While not denying the value of civics or citizenship education, the link between morality and citizenship is derivative, at best. Finally, I examine the implications of a relational conception of personhood for the specific context of schools and classrooms, arguing that this conception is appropriately represented when the classroom functions as a community of inquiry, in which each member is encouraged to see her/himself as one among others. Drawing on the theory and practice of Philosophy for Children, I conclude with a call to reunite citizenship and moral education with their philosophical roots. (shrink)

The interrelationschip of culture, nation and communication is one of the key themes in the study of collective identities and nationalism. In this opening article to this special issue this interrelationship is being assessed. The article aims to contribute to a discussion ofthe assumptions on which the above interrelationship is built.It is argued that nationhood is at the point of intersection with a plurality of discourses related to geography, history, culture, polities, ideology, ethnicity, religion, matriality, economics, and the social. The (...) discourse of nationhood can best be understood in relation to boundedness, continuities and discontinuities, unnity and plurality, the authority of the past, and the imperative of the present.Contributions of a number of contemporary thinkers are incorporated in this article in order to underline the complex and contested discursive terrain that nationhood undoubtedly is. It is concluded that various cultures also manifest different and fragmented identities. (shrink)

In many industrialized countries ethicists and lawyers favour advance directives as a tool to guarantee patient autonomy in end-of-life-decisions. However, most citizens seem reluctant to adopt the practice; the number of patients who have an advance directive is low across most countries. The article discusses the key argument for seeing such documents as an instrument of self-interpretation and life-planning, which ultimately have to be interpreted by third parties as well. Interpretation by third parties and the process of self-reflection are conceptually (...) linked by a qualitative concept of identity. Identity is conceived here as constructed in a processual dialogue between a personal and a cultural perspective. How the cultural dimension comes into play in understanding the motivation, rejection or content of wished for end-of-life-decisions, is shown by a brief review of empirical and cultural studies. Understanding advance directives as a culturally embedded tool of self-interpretation should help to overcome urgent moral problems in clinical settings: how to interpret such documents, how to deliberate on the content and on the best form. (shrink)

The EU has recently introduced a cultural policy. This includes symbolic initiatives, among which is the creation of the `European Cities of Culture' (ECC), that are a primary example of EU attempts at awakening European consciousness by promoting its symbols, while respecting the content of national cultures. This goes together with the realization that the idea of `Europe' as the foundation of an identity is key for the legitimization of the EU. This article addresses the question of European cultural identity (...) as it is appropriated and shaped by the EU in the process of becoming an `imagined community'. It is grounded on a critical systematization of current ideas of Europe as a cultural identity and on a fieldwork analysis of the nine ECCs in 2000. The article argues that if we are to appreciate how Europe is imagined, it is important both to take EU symbolic initiatives seriously, and to try and grasp the specificity of these symbols and the peculiar conditions of their use. (shrink)

This paper explores concepts of multiple and nested identities and how these relate to citizenship and rights, and the implications of identities and rights for active citizenship education. Various theoretical conceptions of identity are analysed, and in particular ideas concerning multiple identities that are used contingently, and about identities that do not necessarily include feeling a strong affinity with others in the group. The argument then moves to the relationship between identity and citizenship, and particularly citizenship and rights. Citizenship is (...) treated non-legalistically, as one of the locations of belonging. The paper draws on three successive categorisations of citizenship rights: by T.H. Marshall in the 1950s, Karel Vasak in the late 1970s and John Urry in the 1990s, and is illustrated in part by the development of European citizenship in parallel to national identity. This is then linked to how contemporary citizenship education might use the exploration of contested rights as a way of developing practical enactive skills of citizenship. (shrink)

This paper provides examples of how a teacher and a principal construct their ‘ethical selves’. In doing so we demonstrate how Foucault's four-part ethical framework can be a scaffold with which to actively connect emotions to a personal ethical position. We argue that ethical work is and should be an ongoing and dynamic life long process rather than a more rigid adherence to a ‘code of ethics’ that may not meaningfully engage its adherents. We use Foucault's four-part framework of ethical (...) practice as a framework through which an ‘ethical self’ can be purposely constructed. This is important work, as those who have authority over others must know how to monitor themselves against the misuse of the power of their positions. (shrink)

Cultural forces such as film create and reinforce rigidly-defined images of a doctor's identity for both the public and for medical students. The authoritarian and hierarchical institution of medical school also encourages students to adopt rigidly-defined professional identities. This restrictive identity helps to perpetuate the power of the patriarchy, limits uniqueness, squelches inquisitiveness, and damages one's self-confidence. This paper explores the construction of a physician's identity using cultural theorists' psychoanalytic analyses of gender and race as a framework of analysis. Cultural (...) theorists' politically-motivated work provides an excellent point of departure for destabilizing parts of the authoritarian medical hierarchy that can damage a student's professional development. Drawing on such discourse, this paper examines the processes by which a doctor's identity becomes rigidly defined and fixed by daily training. It finally proposes a way for a medical student to extrapolate himself from the current definitions of this identity and create a broader, more malleable concept of professional identity by defining himself from outside of, rather than through, difference. (shrink)

Teacher identity has evolved from a core, inner, fixed, linear construct to a dynamic, multifaceted, context-dependent, dialogical, and intrinsically related phenomenon. Since little research has provided an inclusive framework to study teacher identity construction, this article proposes a novel conceptual framework that includes the following components: mirrors of power, discourse, the imagination of reality, investment, emotioncy, and capital. The above core constituents have been discussed thoroughly to trigger significant insights about teacher identity development.

Many authors have argued that all studies of socially specific modalities of human action and experience depend on some form of “philosophical anthropology”, i.e. on a set of general assumptions about what human beings are like, assumptions without which the very diagnoses of the cultural and historical variability of concrete agents' practices would become impossible. Bourdieu was sensitive to that argument and, especially in the later phase of his career, attempted to make explicit how his historical-sociological investigations presupposed and, at (...) the same time, contributed to the elaboration of an “idea of the human being”. The article reconstructs Bourdieu's philosophical anthropology, starting with his genetic sociology of symbolic power, conceived as a form of critical theory, and concluding with an account of the conditio humana in which recognition appears as both the fundamental existential goal through which human agents strive to confer meaning on their lives and the source of the endless symbolic competition that keeps society moving. The agonistic vision of the social universe that grounds his sociological studies returns in his philosophical anthropology under the guise of a singular synthesis between Durkheim's thesis that “Society is God” and Sartre's idea that “hell is other people”. (shrink)

Drawing on postmodern feminist theories of culture and identity, this article explores a model of ‘masquerading’ instead of ‘assimilation’ in analysing self-constructions of migrant women of ‘mixed race’ living in the Netherlands. Rather than as assimilated objects, these migrant women, called Indo-Dutch women, are regarded as agents who effectively intervene in the construction of national identities through masquerading strategies and ways of communication. The article also shows how masquerading strategies form a part of the conflicted colonial history of Indo-Dutch women (...) and as such constitute contemporary life narratives and identities. One incident in a life narrative is used as an example to illustrate different interpretations. (shrink)

The past twenty-five years have seen an explosion of interest in nationalism and nationality in the social sciences - the past ten also in cultural studies. These two disciplinary areas define their objects of study differently, but both have recently started to converge in the pervasive use of the term `national identity', which in turn relies on the term `cultural identity'. Although theoretical complications entailed by the use of `identity' as a concept have been noted, the theorization of identity as (...) culture has occurred almost by default, with the term `culture' merely designating what needs to be explained, and the inherent circularity of `cultural identity' as a category remaining unaddressed. The two approaches differ in their understanding of the crucial categories of `culture' and `politics' in their accounts of nation and national identity. Cultural studies accounts focus on politics in terms of cultural politics, and thus fail to take on board important aspects of the social science accounts which they take as standard reference points. Both approaches ultimately rely upon `culture' as an all-inclusive category of social subjectivity, which remains undertheorized in both approaches, albeit in significantly contrasting ways. The place of culture in recent work on European identity functions differently, and provides a useful counterpoint to these difficulties. (shrink)

Technology and society are deeply interconnected, as technology emerges from the existent cultural framework and consequently shapes society on the micro level of human interaction and the larger scale of social structure and system. This paper tackles the digital transformation present in Industry 4.0 and Society 5.0. We analyse disruptive digital technologies by focusing on the social or cultural context of their creation, their core philosophy, and the impact they seem to have or how society may be shaped by their (...) extended implementation and adoption. As technology is basically not neutral in its purpose, serving different personal and organizational interests, we use a multiple point-of-view approach to our study in order to elaborate an encompassing representation of the phenomenon. (shrink)

ABSTRACT In order to understand the national identities of our time, we need to understand the history of discourses defining the nation and those included and excluded from that definition. This study explores discursive processes of othering in constructions of Swedish national identity in a selection of texts from 1870 to 1940. Analysing discursive constructions of national identities, the paper offers insight into processes of othering that construct and perpetuate Swedish identity through strategies of assimilation and dissimilation. The study indicates (...) that Othering is a context-dependent discursive process that defines the national self in interaction with dominant discourses in a given time and place. Colonial discourses construct an exotic, black or oriental Other in colonised parts of the world, compared to white, European Swedes. Scientific racism discourses classify the Other as inferior compared to a pure Swedish race. In eugenics discourses, finally, an undesired Other, defined by psychological devices as ‘substandard’ or ‘imbecile’, is contrasted to an ideal Swedish citizen. While discourses and ideas of who the Other is changes over time, othering seems to be a discursive practice with a linguistic repertoire that can be used to create and unify national identity, as well as managing perceived social threats. (shrink)

Leading scholars challenge and reinvigorate the pragmatic method of John Dewey.

How does one begin to define the global identity? How does globalization offers a sense of identity, a sense of belonging, to an individual, in particular a non-westerner? Has globalization given a new identity to the erstwhile-colonized subject, who had been holding on tightly to the idea of nationalism that offered him an identity—passport into the world? My paper explores the contestation of identity—culturally—in the globalized world. It argues that cultural identity remains in a flux, whatever may the context be. (...) From the period of colonialism to that when nation was regarded as the foremost structure of collective identity, which then defined the self, and finally in the era that we call as the modern or the postmodern period, or even globalization, identity is pushed toward liminality. (shrink)

Globalization is often seen as the final stage in the transition towards a market economy. It is argued that a side-effect of globalization is cultural homogeneity and loss of life world, or ‘McDonaldization’. McDonaldization represents the rationalization of society in the quest for extreme efficiency. More recently, Meštrović has argued that the rationalization of emotions has also occurred and that Western societies are entering a postemotional phase. In postemotional societies there has been a separation of emotion from action. The result (...) is synthetic, manufactured emotions manipulated and standardized for mass consumption. In this paper I explore what it means to nurse in a ‘postemotional society’ and what impact this dulling of the emotions has had on a profession that locates ‘care’ as its central defining concept. My aim is to generate critical discussion of the shape and direction of contemporary society and the role of nursing within it. (shrink)

In this paper I develop an alternative to prevailing moral development assumptions in early childhood education. Drawing on a Bakhtinian theoretical framework, theories of identity formation, and examples from my longitudinal research study of child-adult play, I reframe development as a lifelong process of coauthoring ethical identities that may begin in early childhood when adults join children in dramatic play.

Homi Bhabha's idea of hybridity is one of postcolonialism's most keenly debated — and most widely misunderstood — concepts. My article provides some elucidation in the increasingly reductive debates over hybridity in postcolonial studies, suggesting that what is commonly overlooked in these debates is hybridity's complex relationship to temporality. I suggest that this relationship is not given the credit it deserves often enough, resulting in skewed discussions of hybridity as simply (and mistakenly) another form of syncretism. In focusing on the (...) `time of hybridity' in the context of a bicultural politics in Aotearoa/New Zealand, I draw renewed attention to hybridity's investment in temporality as that which both enables a postcolonial politics and shifts these politics into the realm of (Levinasian) ethics, creating an as yet largely unexplored phenomenon which Leela Gandhi has referred to, in a fortuitous phrase, as an `ethics of hybridity'. Key Words: biculturalism • ethics • hybridity • Maori • politics • postcolonial • temporality. (shrink)

The paper contrasts understandings of knowledge grounded in Enlightenment norms with the departures from those norms taken by some strands of feminism and hermeneutics, as well as the contributions made by the writing of Michel Foucault. A reading of Foucault's writings on knowledge, power and the discursive constitution of self and world is offered as a potentially useful frame within which to raise questions about nursing, nurses and knowledge.

This article examines the evolution of Zygmunt Bauman’s theory of culture during his over-sixty-year-long scholarly activity. Bauman wrote his first books on the theory of culture (Culture and Society; Sketches in the Theory of Culture) when he was a Professor at Warsaw University. The ideas put forward at that time were later developed in his writings. This applies in particular to the critical nature of his thought, the combination of synchronic and diachronic perspectives, the inclusion of the context of the (...) social structure as well as his references to the structural dimension and to agency. Later years – starting with the publication of the book, Culture as Praxis – saw Bauman’s growing emphasis on the transcendence of the existing reality and the creative role of an individual in the transformation of cultural reality. This article shows how other theorists of culture inspired Bauman and how he critically referred to them. The article offers a holistic look at Zygmunt Bauman’s oeuvre. It also creates an opportunity for English-speaking readers to become familiar with Bauman’s writings in his mother tongue. (shrink)

In education issues to do with insider and outsider understanding arise in debates about religious education and about certain areas of research, and in argument about education for international understanding. Here I challenge the dichotomy between insider and outsider, arguing that a more collectivist view of human identity combined with elements of 'the self which we share with our fellows' means that we always stand in part as an insider and in part as an outsider in relation to others. I (...) argue further that 'understanding' needs always to be thought of in the plural, as a matter of 'understanding s ', since members of any community, and even any one individual, have different understandings at different times. Against what may seem the strong case in favour of the superiority or exclusivity of insider understanding, I note the force of claims in a variety of theoretical traditions (expressed notably in the Marxist tradition in the notion of 'false consciousness' and in psychoanalytic attention to the unconscious) concerning the limitations of the exclusively insider perspective and in contrast the particular authority of the outsider perspective. Finally, I acknowledge the discomfort with which people respond to outsiders' claims to understand them, especially where such understanding fails to support their own self-understanding, and identify ethical considerations, which might shape sensitive negotiation between insider and outsider perspectives. (shrink)