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Journal articles on the topic 'Identity-shifting'

Author: Grafiati
Published: 27 June 2021
Last updated: 3 February 2022

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1

Clift, Renée Tipton. "Shifting Roles, Shifting Contexts, Maintaining Identity." Studying Teacher Education 7, no. 2 (August 2011): 159–70. http://dx.doi.org/10.1080/17425964.2011.591164.

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2

Benevedes, Jeffrey Mouton. "Shifting Identity, Emerging Self." Jung Journal 14, no. 1 (January 2, 2020): 103–23. http://dx.doi.org/10.1080/19342039.2020.1706393.

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3

Richardson, Brooke, and Rachel Langford. "A SHIFTING COLLECTIVE IDENTITY." Critical Discourse Studies 12, no. 1 (October 7, 2014): 78–96. http://dx.doi.org/10.1080/17405904.2014.962068.

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4

Teer-Tomaselli, Ruth. "Shifting spaces: Popular culture and national identity." Critical Arts 11, no. 1-2 (January 1997): i—xvi. http://dx.doi.org/10.1080/02560049785310021.

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5

Weiner, Irving B. "The Shifting Sands of a Professional Identity." Journal of Personality Assessment 85, no. 2 (October 2005): 103–11. http://dx.doi.org/10.1207/s15327752jpa8502_01.

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6

Schaefer, Lee. "Beginning teacher attrition: a question of identity making and identity shifting." Teachers and Teaching 19, no. 3 (June 2013): 260–74. http://dx.doi.org/10.1080/13540602.2012.754159.

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7

Cox, Rochelle E., and Amanda J. Barnier. "Shifting Self, Shifting Memory:Testing the Self-Memory System Model With Hypnotic Identity Delusions." International Journal of Clinical and Experimental Hypnosis 61, no. 4 (October 2013): 416–62. http://dx.doi.org/10.1080/00207144.2013.810479.

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8

Wilson, Steven H. "Tracking the Shifting Racial Identity of Mexican Americans." Law and History Review 21, no. 1 (2003): 211–13. http://dx.doi.org/10.2307/3595074.

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Ariela J. Gross is generous in praising research accomplished and helpful in suggesting routes for future investigation. In response to such a model of constructive criticism, I can only plead no contest to the main charge that, while examining changes in legal strategy and judicial rhetoric in school segregation litigation, I neglected to explore important aspects of Mexican Americans' own understanding and actual experiences of “other whiteness.” As a result, the “ordinary” people in my tale seem to lack agency even in their own cases. This is an unfortunate but frequent limitation of historical studies of litigation, not least because—despite the presence in the courtroom of a plaintiff or defendant—trial records most clearly reveal the professional concerns of lawyers and judges. Even transcribed testimony (which is not always available) may tell us more about the lawyer's strategy and the judge's mood than a witness's reality. Gross rightly asks the question directly that I (admittedly) avoided entirely: “did the legal regime of whiteness have any larger cultural significance?” Put another way, I understand this question to be: did the fine legal distinctions hammered out by Mexican American attorneys and Anglo American judges matter at all to the ordinary people—parents, workers, and defendants—whether Mexican or Anglo? I think that the answer is yes, gradations of whiteness mattered even to the lay public. Yet, it seems clear as well that whiteness was experienced differently by members of various economic and social classes of Mexican Texans.
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9

Forth, Gregory, and J. Joseph Errington. "Shifting Languages: Interaction and Identity in Javanese Indonesia." Pacific Affairs 73, no. 3 (2000): 472. http://dx.doi.org/10.2307/2672063.

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10

Bayley, Stephen. "Rise, Fall and Reinvention: The Architect's Shifting Identity." Architectural Design 89, no. 6 (November 2019): 14–21. http://dx.doi.org/10.1002/ad.2495.

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11

Zingsheim, Jason. "X-Men Evolution: Mutational Identity and Shifting Subjectivities." Howard Journal of Communications 22, no. 3 (July 2011): 223–39. http://dx.doi.org/10.1080/10646175.2011.590408.

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12

Deaux, Kay. "Ethnic/Racial Identity: Fuzzy Categories and Shifting Positions." ANNALS of the American Academy of Political and Social Science 677, no. 1 (April 25, 2018): 39–47. http://dx.doi.org/10.1177/0002716218754834.

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Demographic changes and increasing diversity in the United States bring about changes in how people define themselves and how they categorize others. I describe three issues that are relevant to the labeling and self-definition of ethnic groups in U.S. society: (1) the creation and definition of identity categories, (2) the subjectivity of self-definition, and (3) the flexibility of identity expression. In each case, substantial research from social psychology and related disciplines supports a socially constructed definition and use of ethnic categories, wherein identities are subject to the influence of local and national norms and are amenable to change across situations and over time.
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13

Silverman, Eric Kline. "Shifting Images of Identity in the Pacific (review)." Contemporary Pacific 19, no. 2 (2007): 635–38. http://dx.doi.org/10.1353/cp.2007.0067.

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14

Feldman, Gregory. "Shifting the perspective on identity discourse in Estonia." Journal of Baltic Studies 31, no. 4 (December 2000): 406–28. http://dx.doi.org/10.1080/01629770000000171.

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15

Levin, Aaron. "Generations Urged to Explore Shifting Views of Identity." Psychiatric News 46, no. 7 (April 2011): 9. http://dx.doi.org/10.1176/pn.46.7.psychnews_46_7_9_1.

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16

Dávila, Jerry. "Ethnicity and the Shifting Margins of Brazilian Identity." Diaspora: A Journal of Transnational Studies 14, no. 1 (2005): 185–200. http://dx.doi.org/10.1353/dsp.0.0005.

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17

Ridge, Brian. "English language and Malaysian identity: a shifting odyssey." Asian Studies Review 19, no. 3 (April 1996): 67–78. http://dx.doi.org/10.1080/03147539608713077.

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18

Hudak, Thomas John. "Shifting Languages: Interaction and Identity in Javanese Indonesia." American Ethnologist 27, no. 2 (May 2000): 523–24. http://dx.doi.org/10.1525/ae.2000.27.2.523.

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19

Dávila, Jerry. "Ethnicity and the Shifting Margins of Brazilian Identity." Diaspora: A Journal of Transnational Studies 14, no. 1 (March 2005): 185–200. http://dx.doi.org/10.3138/diaspora.14.1.185.

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Benjamin Abrahão is perhaps the most mythological of Middle Eastern immigrants to Brazil in the first decades of the twentieth century. He settled in northeastern Brazil during World War I and worked as a peddler. Soon he became an intermediary, photographer, and filmmaker tied to two folkloric figures, Father Cícero and Lampião. As a traveling salesman in the rural northeast, he met the charismatic Padre Cícero, who held political and spiritual sovereignty over a vast area around the market town of Juazeiro and who had led a successful uprising that toppled the state government. Abrahão became a collaborator of Padre Cícero, and sources describe him as the priest’s “secretary for international affairs” or even “prime minister” (Della Cava; Monteiro; “O Filme”; Bezerra Leite). Abrahão photographed the priest, his followers, and the town and produced the only known film footage of Padre Cícero. While Abrahão was with Padre Cícero, he met Lampião (“the Lantern”), an outlaw who led a decade-long rebellion against large landowners and federal authorities in the impoverished northeast. Abrahão photographed and filmed Lampião; his film was banned by Brazilian censors, and soon after, in 1936, he was assassinated.
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20

Gurung, Lina. "Shifting Identity of Tamu Lhosar From Cultural To Political." Himalayan Journal of Sociology and Anthropology 7 (April 12, 2017): 96–110. http://dx.doi.org/10.3126/hjsa.v7i0.17152.

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Tamu Lhosar is Gurungs' New Year which is celebrated every year in the 15th of Poush (approximately December 30) is the biggest festival for Gurungs (Tamu). Tamu Lhosar has become a national festival and enjoys public holiday. This paper aims at exploring out the changing practice of Tamu Lhosar celebrated in Kathmandu Valley through ethnographic approach. Interview, interaction, participant’s observation were done to gather information. Besides, relevant literature was reviewed and, speech given in the program, press release and media news were also analyzed. I tried to apply both in emic and etic perspective in this research. The research found that Tamu Lhosar was stated to celebrate in Kathmandu in 2036 BS (1979 A.D) and then every year. It has been celebrating not only for preserving their culture, cultural identity, and uniting all Tamus residing in Kathmandu valley but also for raising awareness, demonstrating strength and advocating for their rights and issues. Along with changing socio-cultural and political context of the country, the practice of Tamu Lhosar is changing. The move is looking towards social and political transformation. In the starting years, it was celebrated with aim to preserve and promote culture, language and cultural identity of the Gurung community. But nowadays, its purpose has become wider and multipurpose. Tamu Lhosar is more focused in cities and urban areas. The inter organizations (Tamu samaj) of Gurung community actively participate in the festivals demonstrating their folk songs, dance, dresses and ritual activities. Now, Gurungs use this festival also as a platform to expose their cultural identity and political power as well. The big mass of the community that gather every year in the open central space of Kathmandu city has drawn the attraction of the people nationwide, activist and major political parties and leaders. The young generation are also boosting up the importance of Tamu Lhosar in the urban context. The celebration of Tamu Lhosar no more carry the message of their cultural preservation but its practice has shifted beyond it and demands for the institutionalization of their rights through their own federal state in the country. The ethnic identity of Gurungs thus now is marching for political identity.Himalayan Journal of Sociology & Anthropology - Vol. VII (2016), Page: 96-110
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21

Cook, Terry. "Evidence, memory, identity, and community: four shifting archival paradigms." Archival Science 13, no. 2-3 (June 28, 2012): 95–120. http://dx.doi.org/10.1007/s10502-012-9180-7.

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22

Schleef, Erik. "Shifting Languages: Interaction and Identity in Javanese Indonesia (review)." Language 78, no. 2 (2002): 392–93. http://dx.doi.org/10.1353/lan.2002.0129.

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23

Welch, E. "Review: Shifting Borders: Theory and Identity in French Literature." French Studies 56, no. 4 (October 1, 2002): 556–57. http://dx.doi.org/10.1093/fs/56.4.556-a.

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24

Bailey, Benjamin. "Shifting Negotiations of Identity in a Dominican American Community." Latino Studies 5, no. 2 (July 2007): 157–81. http://dx.doi.org/10.1057/palgrave.lst.8600247.

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25

Cait, Cheryl-Anne. "Parental Death, Shifting Family Dynamics, and Female Identity Development." OMEGA - Journal of Death and Dying 51, no. 2 (October 2005): 87–105. http://dx.doi.org/10.2190/dxnm-mhfd-7t8u-rwq8.

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This article is a report of research that explored how the death of a parent influences a woman's identity development. Qualitative methodology and data analysis procedures based on grounded theory were used for the research. Eighteen women who experienced parental death between age 11 and 17, were recruited by convenience sampling. Shifts in family relationships and roles, in part, influenced who these young women became. Many young women were expected to take on a caregiving role to support the surviving parent and replace the deceased. The transition in the relationship between the adolescent girl and surviving parent was an important theme for identity development.
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26

Efe, Jem A., and Sheng Ding. "Reprogramming, transdifferentiation and the shifting landscape of cellular identity." Cell Cycle 10, no. 12 (June 15, 2011): 1886–87. http://dx.doi.org/10.4161/cc.10.12.15591.

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27

Wilce, James. "Shifting Languages: Interaction and Identity in Javanese Indonesia:Shifting Languages: Interaction and Identity in Javanese Indonesia." Journal of Linguistic Anthropology 10, no. 1 (June 2000): 131–33. http://dx.doi.org/10.1525/jlin.2000.10.1.131.

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28

Webb, Charles. "Print hypermedia presentation of cinemorphics, self shifting and meta-identity." Revista Memorare 3, no. 3 (December 19, 2016): 118. http://dx.doi.org/10.19177/memorare.v3e32016118-127.

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Since the specific topic of the articles for the current dossier is Language: Hypermedia in printed media, I have composed the article itself using print hypermedia, specifically, QR code. Using either iPhone, Android or other QR code reading apps to scan printed pages, one can access videos, images, web pages, text, etc., which contains the content of the article. I have also included the urls for these QR code links, for easy access when reading the article directly on tablets or desktops rather than from the printed page. If urls do not click through, please copy/paste into address bar for access. It is important, in order to gain the full effect of the article, for the reader to access the topics in order, and read or watch all of the content in each before moving on to the next. Skipping around may be amusing, but the order of presentation and the nature of the media contained in each topic is crucial to obtaining the combined effect of both the content itself and this approach to content presentation.
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29

Sato, Eriko. "Constructing Women’s Language and Shifting Gender Identity through Intralingual Translanguaging." Theory and Practice in Language Studies 8, no. 10 (October 1, 2018): 1261. http://dx.doi.org/10.17507/tpls.0810.02.

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Japanese has many language varieties based on users’ social attributes such as gender, age and occupation. Regardless of whether each variety represents how people actually speak, each of them has a specific set of linguistic features and a socio-psychological group identity of its users. This paper analyzes women’s language (onna kotoba) and the use of gender-sensitive first-person pronouns (e.g., (w)atashi, boku, ore, jibun) in Japanese based on the perspective of translanguaging and a multifaceted model of the theory of identity. It shows that women’s language in Japanese was constructed by deploying some of the linguistic features of multiple language varieties that have developed in different contexts while being shaped by male-dominant ideology during Japan’s modernization process. It also shows how gender-sensitive linguistic boundaries are manipulated moment by moment by language users, affecting their master, interactional, personal, and/or relational identities.
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30

Rahman, Farhana. "Farkhunda’s legacy: gender, identity, and shifting societal narratives in Afghanistan." Feminist Review 117, no. 1 (November 2017): 178–85. http://dx.doi.org/10.1057/s41305-017-0080-9.

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31

Özgen Kösten, E. Yeşim. "SHIFTING SCENES OF URBAN IDENTITY: OLD CITY, NEW CENTER – İZMİT." e-Journal of New World Sciences Academy 10, no. 1 (January 28, 2015): 1–19. http://dx.doi.org/10.12739/nwsa.2015.10.1.3c0125.

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32

Howitt, Dennis. "Shifting Whispering Stands: The Special Issue on Race and Identity." Feminism & Psychology 5, no. 2 (May 1995): 271–74. http://dx.doi.org/10.1177/0959353595052020.

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33

Campbell, John, Gordon Fletcher, and Anita Greenhill. "Conflict and identity shape shifting in an online financial community." Information Systems Journal 19, no. 5 (September 2009): 461–78. http://dx.doi.org/10.1111/j.1365-2575.2008.00301.x.

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34

Aragón, Alfredo Ortiz. "Shifting Identity from Within the Conversational Flow of Organisational Complexity." IDS Bulletin 43, no. 3 (May 2012): 27–44. http://dx.doi.org/10.1111/j.1759-5436.2012.00321.x.

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35

Ahmed, Nazneen, Jane Garnett, Ben Gidley, Alana Harris, and Michael Keith. "Shifting markers of identity in East London's diasporic religious spaces." Ethnic and Racial Studies 39, no. 2 (December 14, 2015): 223–42. http://dx.doi.org/10.1080/01419870.2016.1105993.

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36

Roberts, Jeff. "Book Review: Shifting Languages: Interaction and Identity in Javanese Indonesia." South East Asia Research 7, no. 2 (July 1999): 232–34. http://dx.doi.org/10.1177/0967828x9900700206.

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37

Kong, Melinda. "Shifting sands: a resilient Asian teacher's identity work in Australia." Asia Pacific Journal of Education 34, no. 1 (September 13, 2013): 80–92. http://dx.doi.org/10.1080/02188791.2013.822791.

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38

Gummerus, Johanna, Deirdre O'Loughlin, Carol Kelleher, and Lisa Peñaloza. "Shifting sands: Actor role and identity reconfigurations in service systems." Journal of Business Research 137 (December 2021): 162–69. http://dx.doi.org/10.1016/j.jbusres.2021.08.001.

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39

Gombay, Nicole. "Shifting Identities in a Shifting World: Food, Place, Community, and the Politics of Scale in an Inuit Settlement." Environment and Planning D: Society and Space 23, no. 3 (June 2005): 415–33. http://dx.doi.org/10.1068/d3204.

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Using the case of an Inuit settlement in Northern Québec I explore the interactions between place, identity, scale, and the construction of community. This case study provides a discussion of what a relational construction of the identity of place means in practice. Focusing on country foods—foods that people catch from the land, water, and sky—I describe how the getting of these foods affects Inuit notions of place and constructions of identity and community. Sharing country foods is required in order to ensure future success in hunting and fishing. Such sharing and the social capital it generates were prerequisites for survival in the days when Inuit were living on the land in communities that were constantly changing as people traveled from one location to another in search of food. The move to settlements has brought about changes in Inuit notions of sharing food and ideas about identity. By using a particular event in one Inuit community, I explore the ways in which Inuit have developed a relational sense of identity as a result of the changing places and scales in which they live as occupants of fixed settlements who retain the mores of life on the land. As they call upon different identities, Inuit are invisibly shifting between places. I argue that there is a distinction between a settlement and a community, and that as people adjust to life in settlements they learn to manage their shifting places and shifting identities strategically so that they are able to benefit maximally from the conventions appropriate to both life on the land and life within settlements.
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40

Zahra, Fathimatuz. "JEJAK SEJARAH PERGESERAN IDENTITAS AGAMIS MENJADI PUB-KULTUR DI PATI." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 1 (June 30, 2018): 79. http://dx.doi.org/10.22515/ajpif.v15i1.1126.

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This study attempts to describe historical trace of the shifting community identity in region of Pati, Central Java; from religious identity to pub-culture (karaoke culture). Based on the qualitative approach, wherein the data gathered through an interview to the selected local leaders and observation conducted through various archeological remains and documents, this study revealed that the shifting identity happened basically was not a new thing. Based on the folklore believed by local community, story of Mbah Cungkrung, the first famous Islamic carrier and preacher, Pati has well known as the religious city. While from Babad Randukuning, the story of tayub dancer struggle called “Rondho Kuning”, the first women who built dance community although initially opposed by the Duke at that time, religious identity has shifted toward pub-culture. Although religious identity was not completely disappeared; the existence of some Pesantrens till nowadays as its evidence, but growing identity of pub-culture recently; the wide spreading culture of kethoprak and karaoke also used as its historical evidence.
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41

Bhuyan, Ratna. "Review Note on Shifting Cultivation in Northeast India amidst Changing Perceptions." Dhaulagiri Journal of Sociology and Anthropology 13 (December 29, 2019): 90–95. http://dx.doi.org/10.3126/dsaj.v13i0.24252.

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Historically, shifting cultivation has been traced back to the neolithic period. It has undergone transitions from being a subsistence agriculture to small surpluses. Despite the global changes intruding into the socio-economic sphere of the tribal communities across Northeastern region of India, shifting cultivation continues to play an important role in providing livelihoods and food security to the rural tribal households. It seems that shifting cultivation is closely tied to the cultural identity of the tribal people. Therefore, its importance lies beyond mere economic concerns. Though with government interventions and under innovative shifting cultivation, the farmers in the region have switched to newer methods of cultivation, shifting cultivation continues parallel to sedentary cultivation accommodating at the same time the value system and needs of the tribal society. Concurrently, the Jhumias – shifting cultivators are constantly incorporating new measures into shifting cultivation to make it ecologically less destructive. Amidst changing perceptions on shifting cultivation practices, the paper tries to analyse the continuance of shifting cultivation in the region.
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42

TAIRA, Naoki, Hitomi KAWAMOTO, Yong-gun SHIN, and Shun-ya NAKAMURA. "SITUATIONAL SHIFTING OF ETHNIC IDENTITY SEEN AMONG KOREAN YOUTHS IN JAPAN." Japanese Journal of Educational Psychology 43, no. 4 (1995): 380–91. http://dx.doi.org/10.5926/jjep1953.43.4_380.

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43

Howard, Ezra Anthony. "Building Foundation on Sand: Certified TEFL Teachers’ Shifting Identity through Practice." Studia paedagogica 23, no. 2 (September 11, 2018): 159. http://dx.doi.org/10.5817//sp2018-2-9.

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44

Barratt, Caroline, Martin Mbonye, and Janet Seeley. "Between town and country: shifting identity and migrant youth in Uganda." Journal of Modern African Studies 50, no. 2 (May 18, 2012): 201–23. http://dx.doi.org/10.1017/s0022278x1200002x.

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ABSTRACTIn Uganda, as in many other African countries, increasing numbers of 15–24 year olds are migrating to urban areas to look for work and educational opportunities. We explore the shifting sense of identity amongst youth migrants in Uganda as they struggle to reconcile the differences in social norms between the rural settings in which they are brought up and the urban environment in which they now live. The experience of migration significantly impacts on the transition from youths to adults by influencing their perception of their own identity as well as the expectations of society. Young people often hold conflicting views of their rural and urban experiences, suggesting that understanding rural and urban realities as distinct entities does not reflect the complex relationship, and possible confusion, of the migrant experience. In contrast to existing literature on migrant identities, which has tended to focus on the identity shift experienced by adult transnational migrants, this reveals the particular challenges faced by youth migrants whose adult self is not yet formed.
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45

YANG, Ki Woong. "Japan`s Shifting Strategy toward China and Power-Identity Complex Model." JOURNAL OF INTERNATIONAL RELATIONS 21, no. 1 (June 30, 2018): 109–28. http://dx.doi.org/10.15235/jir.2018.06.21.1.109.

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46

Kook, Rebecca. "The Shifting Status of African Americans in the American Collective Identity." Journal of Black Studies 29, no. 2 (November 1998): 154–78. http://dx.doi.org/10.1177/002193479802900202.

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47

Reveles, John M., and Bryan A. Brown. "Contextual shifting: Teachers emphasizing students' academic identity to promote scientific literacy." Science Education 92, no. 6 (November 2008): 1015–41. http://dx.doi.org/10.1002/sce.20283.

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48

Ahmad, Rizwan. "Urdu in Devanagari: Shifting orthographic practices and Muslim identity in Delhi." Language in Society 40, no. 3 (May 24, 2011): 259–84. http://dx.doi.org/10.1017/s0047404511000182.

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AbstractIn sociolinguistics, Urdu and Hindi are considered to be textbook examples of digraphia—a linguistic situation in which varieties of the same language are written in different scripts. Urdu has traditionally been written in the Arabic script, whereas Hindi is written in Devanagari. Analyzing the recent orthographic practice of writing Urdu in Devanagari, this article challenges the traditional ideology that the choice of script is crucial in differentiating Urdu and Hindi. Based on written data, interviews, and ethnographic observations, I show that Muslims no longer view the Arabic script as a necessary element of Urdu, nor do they see Devanagari as completely antithetical to their identity. I demonstrate that using the strategies of phonetic and orthographic transliteration, Muslims are making Urdu-in-Devanagari different from Hindi, although the difference is much more subtle. My data further shows that the very structure of a writing system is in part socially constituted. (Script-change, Urdu, Urdu-in-Devanagari, Hindi, Arabic script, Devanagari, orthography, transliteration)*
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49

Pauker, Kristin, Chanel Meyers, Diana T. Sanchez, Sarah E. Gaither, and Danielle M. Young. "A review of multiracial malleability: Identity, categorization, and shifting racial attitudes." Social and Personality Psychology Compass 12, no. 6 (May 22, 2018): e12392. http://dx.doi.org/10.1111/spc3.12392.

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50

Strathern, Andrew J., and Pamela J. Stewart. "Shifting Places, Contested Spaces: Land and Identity Politics in the Pacific." Australian Journal of Anthropology 9, no. 2 (August 1998): 209–24. http://dx.doi.org/10.1111/j.1835-9310.1998.tb00209.x.

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