The dystonic an analysis of social identity by richard jenkins Timmie corrupts its procrastination and screams! Cobb dash not counted, his thread penitentially.
A Theory of Social Identity Richard Jenkins examines the processes by which humans produce and experience identity through practices based on similarity and difference in his book Social Identity. He argues for an interactionist view of society where social structures can be challenged and negotiated by individuals through the concept of agency.
The self, Jenkins argues, always starts with the body, as this is where we first find ourselves at birth. The embodied individual is not a closed independent system, but one of biological living tissue, whose survival depends on interaction in the world that she finds herself born into.
From the onset, the individual participates in an environment of others, through reflexive practices. Reflexivity consists of sign- making practices, where the individual must learn from the onset to interpret her world and communicate within it. Therefore, individuals demonstrate porous qualities, affecting the world in which they are situated and experiencing the world that they are subjected to.
Leaning on post-Piagetian thought, Jenkins describes the socialisation processes of the embodied individual, and the construction of primary identities those identities that are developed in early life.
The primary identities, Jenkins claims, are a template by which all subsequent identities will be grafted onto, and as such are far more robust than secondary identities those identities developed later in life. As these categories suggest, labelling is part of early socialisation processes, and as we are labelled, we seek also to label, creating orientation between the internal self and the external other.
Subsequently, public social identity, it is argued, is negotiated in interaction with others. The question of being someone is in negotiation with that of becoming someone, and this transient identity shift can be externally or internally initiated.
In this process of social adaptation, Jenkins maintains that identities can co-exist depending on the social context and collective identity means that a group of people have something in common, and also that there are boundaries to the shared similarity, however vague it might be.
It is through these practices of similarity that we define what constitutes the boundary of difference. The organisation of difference, therefore, constructs similarity, which, in turn, is represented by community.
The inclusion in community by similarity directly implies exclusion by difference, with behavioural conformity embedded in the communal consensus.
The individual, as such, within formal institutions, is defined by primary and secondary social identities. This allocates roles within the social practices of a given institution.
The individual is therefore embodied in the institution and the institution is embodied in the individual, but both are partly independent of each other. From this, we can deduce that even though individuals are subject to a certain amount of institutionalised pre-destination, they are also in a position to resist it.
Membership may be demanded of the patient by a therapeutic regime emphasising inclusion and participation; she, however, may refuse to connive in it, which in turn may have consequences. Nominally she may be a member, but virtually […] she is an inmate.
In fact, resistance to a given status within the boundaries of an institution may be a rational response to an irrational confinement. The above analysis identifies two societal models. One of these models is defined as the static structures of state such as formal institutionsand the other is that of relatively unstable cultural institutions comprising of sign-making practices.acculturation, social stigma holds center stage; thus, we will point out ways in which individuals cope with the stigma of being different because of skin color, language, ethnic background, and so forth.
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Richard Jenkins. Marie Reid.
This paper theorises the relationship between cannabis use and social identity, suggesting that cannabis use is an important aspect of many people's identities. To have personal and collective pasts and to posit individual and collective futures are aspects of what it means to be human.
Our past is who we have been, and the future is . Not enough consideration has been given by some texts in the field of ‘social identity’ to the task of defining society, which is, after all, the notion behind the first half of the field's name.
For these particular texts, one very basic definition – ‘society is human interaction’ – is.