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Artículos de revistas sobre el tema "Collective identity"

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Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 27 de abril de 2022

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1

Acharya, Pradeep. "Ethnicity, Identity and Collective Memory". Contemporary Social Sciences 27, n.º 2 (1 de abril de 2018): 141–49. http://dx.doi.org/10.29070/27/57475.

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2

Ścigaj, Paweł. "Identity (Including Collective Identity)". Politeja 17, n.º 5 (68) (19 de abril de 2021): 3–34. http://dx.doi.org/10.12797/politeja.17.2020.68.01.

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Identity has remained a popular concept for many decades, being widely used in scientific research. This reflects not only the importance of the phenomena standing behind this notion, but also wide and deep changes accompanying the transition of societies from industrial to post-industrial, late modern, post-modern, network or information society. Regardless of the disputes about the nature of the new era, researchers agree that identities, including collective identities, play a key role in it, and the fight for the recognition of individual and social actors is an extremely important element of contemporary social processes and relations. The article presents a brief description of the most important points in the debate on identity, concerning its meaning, the subjects of identity, the dimensions of identity and the forms of its manifestations in social reality.
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3

Mathiesen, Kay. "On Collective Identity". ProtoSociology 18 (2003): 66–86. http://dx.doi.org/10.5840/protosociology200318/192.

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4

Opp, Karl-Dieter. "Collective identity, rationality and collective political action". Rationality and Society 24, n.º 1 (febrero de 2012): 73–105. http://dx.doi.org/10.1177/1043463111434697.

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This paper explores the effects of collective identity on protest behavior by applying an extended version of the theory of collective action. Hypotheses are derived about the following questions that are rarely addressed in the literature: Are there situations in which collective identity diminishes protest? The standard assumption is that collective identity increases protest behavior. Does collective identity have indirect effects – via the determinants of protest – on protest behavior? Are there feedback effects of protest participation on collective identity? The hypotheses that address these questions are tested with a three-wave panel study. Three findings are of particular interest: (1) the overall direct additive effects of identity on protest behavior are statistically not significant. (2) Evidence is provided that in solidary groups identity does not raise but reduce protest. (3) The major effects of identity are indirect: identity influences the determinants of protest.
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5

Davis, Jenny L., Tony P. Love y Phoenicia Fares. "Collective Social Identity: Synthesizing Identity Theory and Social Identity Theory Using Digital Data". Social Psychology Quarterly 82, n.º 3 (26 de junio de 2019): 254–73. http://dx.doi.org/10.1177/0190272519851025.

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Identity theory (IT) and social identity theory (SIT) are eminent research programs from sociology and psychology, respectively. We test collective identity as a point of convergence between the two programs. Collective identity is a subtheory of SIT that pertains to activist identification. Collective identity maps closely onto identity theory’s group/social identity, which refers to identification with socially situated identity categories. We propose conceptualizing collective identity as a type of group/social identity, integrating activist collectives into the identity theory model. We test this conceptualization by applying identity theory hypotheses to the “vegan” identity, which is both a social category and part of an active social movement. Data come from comments on two viral YouTube videos about veganism. One video negates prevailing meanings of the vegan identity. A response video brings shared vegan identity meanings back into focus. Identity theory predicts that nonverifying identity feedback elicits negative emotion and active behavioral response, while identity verification elicits positive emotion and an attenuated behavioral response. We test these tenets using sentiment analysis and word counts for comments across the two videos. Results show support for identity theory hypotheses as applied to a collective social identity. We supplement results with qualitative analysis of video comments. The findings position collective identity as a bridge between IT and SIT, demonstrate innovative digital methods, and provide theoretical scaffolding for mobilization research in light of emergent technologies and diverse modes of activist participation.
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6

Dimitrova, Radosveta, Athanasios Chasiotis, Michael Bender y Fons J. R. van de Vijver. "From a Collection of Identities to Collective Identity". Cross-Cultural Research 48, n.º 4 (20 de febrero de 2014): 339–67. http://dx.doi.org/10.1177/1069397114523922.

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7

Richardson, Brooke y Rachel Langford. "A SHIFTING COLLECTIVE IDENTITY". Critical Discourse Studies 12, n.º 1 (7 de octubre de 2014): 78–96. http://dx.doi.org/10.1080/17405904.2014.962068.

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8

Çengelci, Murat Ali y M. Remzi Sanver. "Simple Collective Identity Functions". Theory and Decision 68, n.º 4 (4 de abril de 2008): 417–43. http://dx.doi.org/10.1007/s11238-008-9098-y.

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9

Burke, Gary Thomas, A. Paul Spee y Paula Jarzabkowski. "Accomplishing collective identity endurance whilst retaining identity distinctiveness". Academy of Management Proceedings 2017, n.º 1 (agosto de 2017): 11727. http://dx.doi.org/10.5465/ambpp.2017.11727abstract.

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10

Rogers, Michael T. "The Identity Dilemma: Social Movements and Collective Identity". New Political Science 39, n.º 1 (2 de enero de 2017): 175–76. http://dx.doi.org/10.1080/07393148.2017.1278853.

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11

Assmann, Jan y John Czaplicka. "Collective Memory and Cultural Identity". New German Critique, n.º 65 (1995): 125. http://dx.doi.org/10.2307/488538.

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12

Ghaziani, Amin. "Post-Gay Collective Identity Construction". Social Problems 58, n.º 1 (febrero de 2011): 99–125. http://dx.doi.org/10.1525/sp.2011.58.1.99.

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13

Foscarini, Giorgia. "Collective memory and cultural identity". Ethnologies 39, n.º 2 (27 de septiembre de 2018): 81–98. http://dx.doi.org/10.7202/1051665ar.

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The main aim of this article is to provide a preliminary account of the results of my fieldwork research on the identities and memories of the third and fourth generation of Israelis of Ashkenazi and Mizrahi descent, in particular of Polish and Tunisian origin. The issues I will focus on are: “how have third- and fourth-generation Israeli identities been built over time and space?”, and: “how does the current generation of young Israelis relate to their Polish and Tunisian cultural heritage, if at all, in the attempt at understanding and building their present identity?”. The influence of Israel’s historical past and of its migrant memories will be analyzed in relation to the identity-building process of both groups, and to how these memories were integrated, or not, in the Israeli national narrative.
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14

O'LOUGHLIN, Th. "Individual Anonimity and Collective Identity". Recherches de Théologie et Philosophie Médiévales 64, n.º 2 (12 de diciembre de 1997): 291–314. http://dx.doi.org/10.2143/rtpm.64.2.525883.

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15

Jacobs, Mark D. "Cultural Trauma and Collective Identity". Contemporary Sociology: A Journal of Reviews 34, n.º 4 (julio de 2005): 423–24. http://dx.doi.org/10.1177/009430610503400454.

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16

Grey, Alan. "Individuality, conformity and collective identity". International Forum of Psychoanalysis 2, n.º 1 (abril de 1993): 9–12. http://dx.doi.org/10.1080/08037069308412437.

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17

Eisenstadt, Shmuel Noah y Bernhard Giesen. "The construction of collective identity". European Journal of Sociology 36, n.º 1 (mayo de 1995): 72–102. http://dx.doi.org/10.1017/s0003975600007116.

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A general typological model for the analysis of collective identify is outlined and applied to the case of German and Japanese national identity. Primordial, civic and cultural codes of boundary construction are described with respect to their logic of exclusion, corresponding rituals etc. German national identity is presented as a cultural project carried by the ‘Bildungsbürgertum’, whereas the Japanese identity is presented as a combination of primordial and civic elements.
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18

YUASA, Takeshi. "Collective Identity in Central Asia". Russian and East European Studies, n.º 34 (2005): 37–47. http://dx.doi.org/10.5823/jarees.2005.37.

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19

Mihailova, Nadezhda V. "SPORT SUPPORT AND COLLECTIVE IDENTITY". Scholarly Notes of Komsomolsk-na-Amure State Technical University 2, n.º 38 (27 de junio de 2019): 90–96. http://dx.doi.org/10.17084/iii-2(38).16.

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20

Polletta, Francesca y James M. Jasper. "Collective Identity and Social Movements". Annual Review of Sociology 27, n.º 1 (agosto de 2001): 283–305. http://dx.doi.org/10.1146/annurev.soc.27.1.283.

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21

Barker, Derek W. M. "Deliberative Justice and Collective Identity". Political Theory 45, n.º 1 (3 de agosto de 2016): 116–36. http://dx.doi.org/10.1177/0090591715609407.

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Drawing upon insights from virtue ethics, this essay develops a concept of collective identity specifically suited to deliberative democracy: a virtues-centered theory of deliberative justice. Viewing democratic legitimacy as a political phenomenon, we must account for more than the formal rules that must be satisfied according to deontological theories of deliberative democracy. I argue that common approaches to deliberative democracy are unable to account for the motivations of deliberation, or ensure that citizens have the cognitive skills to deliberate well. Next, I engage with critics of deliberative democracy who have moved toward broader and more humanistic concepts of deliberation but have stopped short of conceiving of justice as a virtue and, in their own way, neglected questions of collective identity. I reconstruct justice as a virtue from a deliberative perspective, combining virtue ethics’ emphasis on habituation with a weaker sense of collective identity that allows for value pluralism and disagreement, consistent with deliberative democracy. That is, deliberative democracy requires a shared and habituated civic culture of mutual understanding of differences. Finally, drawing from discourse on race in contemporary American politics, I conclude with brief illustrations of the need for a collective identity based on mutual understanding. Although deliberative democracy does not require a thick or intense sense of social solidarity, it does need citizens to share habits, inclinations, and capacities to engage in communication across their differences.
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22

Brodwin, Paul. "Genetic Knowledge and Collective Identity". Culture, Medicine and Psychiatry 29, n.º 2 (junio de 2005): 139–43. http://dx.doi.org/10.1007/s11013-005-7422-3.

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23

Leung, Amy. "Anonymity as Identity: Exploring Collective Identity in Anonymous Cyberactivism". International Journal of Technology, Knowledge, and Society 9, n.º 2 (2013): 173–84. http://dx.doi.org/10.18848/1832-3669/cgp/v09i02/56379.

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24

Gregg, Heather S. "Identity wars: collective identity building in insurgency and counterinsurgency". Small Wars & Insurgencies 31, n.º 2 (3 de febrero de 2020): 381–401. http://dx.doi.org/10.1080/09592318.2020.1713549.

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25

Foreman, Peter y Randall E. Westgren. "The Dynamics of Collective Identity: Legitimacy, Identification and Commitment in Collectives". Academy of Management Proceedings 2019, n.º 1 (1 de agosto de 2019): 16592. http://dx.doi.org/10.5465/ambpp.2019.16592abstract.

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26

Gongaware, Timothy B. "Collective Memory Anchors: Collective Identity and Continuity in Social Movements". Sociological Focus 43, n.º 3 (agosto de 2010): 214–39. http://dx.doi.org/10.1080/00380237.2010.10571377.

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27

Garcia, Ivis. "Symbolism, Collective Identity, and Community Development". Societies 8, n.º 3 (10 de septiembre de 2018): 81. http://dx.doi.org/10.3390/soc8030081.

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A focal point of this article is symbols (e.g., flags) and how low-income communities use them to construct ownership over spaces that would have otherwise been inaccessible to them. This conception of contested ownership through symbolism helps us to elaborate the main point of this article: how low-income communities continuously battle gentrification through symbols. The following article employs interviews and a theoretical framework on symbols and collective ethnic identity to understand how they operate in the appropriation of space by applying a case study of Humboldt Park, Chicago, and the Puerto Rican community.
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28

Zhang, Ying, Chris Huxham y Marina Biniari. "Collective Identity Construction in International Collaborations". Academy of Management Proceedings 2015, n.º 1 (enero de 2015): 16393. http://dx.doi.org/10.5465/ambpp.2015.16393abstract.

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29

MARTINS, NUNO. "Rules, Social Ontology and Collective Identity". Journal for the Theory of Social Behaviour 39, n.º 3 (septiembre de 2009): 323–44. http://dx.doi.org/10.1111/j.1468-5914.2009.00406.x.

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30

PELAK, CYNTHIA FABRIZIO. "Women's Collective Identity Formation in Sports". Gender & Society 16, n.º 1 (febrero de 2002): 93–114. http://dx.doi.org/10.1177/0891243202016001006.

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31

Franco, Jean. "Latin American Intellectuals and Collective Identity". Social Identities 3, n.º 2 (junio de 1997): 265–74. http://dx.doi.org/10.1080/13504639752096.

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32

HERCUS, CHERYL. "IDENTITY, EMOTION, AND FEMINIST COLLECTIVE ACTION". Gender & Society 13, n.º 1 (febrero de 1999): 34–55. http://dx.doi.org/10.1177/089124399013001003.

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33

Lieberg, Mats. "Public space, lifestyles and collective identity". YOUNG 3, n.º 1 (febrero de 1995): 19–38. http://dx.doi.org/10.1177/110330889500300103.

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34

Alcantud, José Carlos R. y Annick Laruelle. "Collective identity functions with status quo". Mathematical Social Sciences 93 (mayo de 2018): 159–66. http://dx.doi.org/10.1016/j.mathsocsci.2018.03.005.

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35

Wulfhorst, J. D. "Collective Identity and Hazardous Waste Management". Rural Sociology 65, n.º 2 (22 de octubre de 2009): 275–94. http://dx.doi.org/10.1111/j.1549-0831.2000.tb00029.x.

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36

Agarin, Timofey. "Citizenship and Collective Identity in Europe". Journal of Ethnic and Migration Studies 40, n.º 12 (15 de abril de 2014): 2051–52. http://dx.doi.org/10.1080/1369183x.2014.907088.

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37

Potts, Laura. "Narratives of Risk and Collective Identity". Auto/Biography 14, n.º 2 (junio de 2006): 116–33. http://dx.doi.org/10.1191/0967550706ab039oa.

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38

Venus, Merlijn, Changguo Mao, Klodiana Lanaj y Russell E. Johnson. "Collectivistic Leadership Requires a Collective Identity". Industrial and Organizational Psychology 5, n.º 4 (diciembre de 2012): 432–36. http://dx.doi.org/10.1111/j.1754-9434.2012.01476.x.

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39

Mi'ari, Mahmoud. "Transformation of Collective Identity in Palestine". Journal of Asian and African Studies 44, n.º 6 (diciembre de 2009): 579–98. http://dx.doi.org/10.1177/0021909609343410.

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40

Zhang, Ying y Chris Huxham. "Collective identity construction in international collaborations". Journal of General Management 45, n.º 3 (abril de 2020): 123–40. http://dx.doi.org/10.1177/0306307019886181.

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This article explores the dynamic processes of collective identity formation among the participating organizational members in interorganizational collaborations that cross national boundaries. A longitudinal, qualitative multi-case study research approach was adopted in the empirical investigation of collective identity in three international business collaborations that involve a Sino-British strategic partnership, a Sino-Australian, and a Sino-Polish joint venture. Based on the analyses of the data collected from in-depth interviews, participant observation, and archival materials, a theoretical framework of collective identity (re)formation is developed. It suggests that two inseparable elements (states and processes) constitute a cyclic and enduring process of collective identity formation through partners’ orchestrating discursive resources involving a common sense of ‘we-ness’. The shifts between various states are driven by partners’ processes of negotiation, integration, solidification, and reformation of collective identity. A deconstruction process may also emerge, giving rise to the termination of the collaborative relationship. The research presented in this article advances the understanding of collective identity formation in the field of organizational identity by extending the discursive perspective of collective identity into the context of interorganizational collaborations that cross national borders. This research also provides further empirical evidence on the active role played by organizational members in the use of cultural narratives as strategic resources to express their identity beliefs, which differs from the deterministic view of culture in shaping organizational members’ behaviors.
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41

Vijayakumar, Gowri. "Book review: The identity dilemma: Social movements and collective identity". International Journal of Comparative Sociology 59, n.º 1 (febrero de 2018): 75–77. http://dx.doi.org/10.1177/0020715217745392.

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42

D’Souza, Victor S. "Individuation in Indian Society: From Collective Identity to Individual Identity". Sociological Bulletin 55, n.º 2 (mayo de 2006): 281–99. http://dx.doi.org/10.1177/0038022920060206.

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43

Carvalho, Jean-Paul. "Identity-Based Organizations". American Economic Review 106, n.º 5 (1 de mayo de 2016): 410–14. http://dx.doi.org/10.1257/aer.p20161039.

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A single club model describes the collective production of both personal and social identity. Personal identity, how one perceives oneself, is formed through a process of cultural transmission. Social identity, how one is perceived by others, takes the form of collective reputation. Our model of identity-based organizations incorporates into the economics of identity insights from the economics of religion and cultural transmission. The identities that develop tend to be oppositional. Organizations devoted to more extreme identities are able to support higher levels of participation and collective action.
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44

Granhenat, Mehdi y Ain Nadzimah Abdullah. "USING NATIONAL IDENTITY MEASURE AS AN INDICATOR OF MALAYSIAN NATIONAL IDENTITY". Journal of Nusantara Studies (JONUS) 2, n.º 2 (31 de diciembre de 2017): 214. http://dx.doi.org/10.24200/jonus.vol2iss2pp214-223.

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Conducting research about individuals’ feelings of belonging to a society comprising different social strata is of interest to researchers. National identity as a collective identity has gained salient attention in Malaysia because the country’s social structure is made up of different ethnic groups. To shed light on this topic, this study investigated national identity among undergraduate students of a public university in Malaysia. A survey questionnaire (the National Identity Measure or NIM) was utilized as the data collection instrument. Using a random proportional stratified sampling strategy, a total of 498 undergraduates studying in the University’s 15 different faculties were selected as respondents. The results of the study confirmed that, in a society that embraces various ethnic groups, a collective national identity can be measured.Keywords: Feeling of belonging, Malaysia, measurement, national identity, national identity measure.Cite as: Granhenat, M. & Abdullah, A.N. (2017). Using national identity measure as an indicator of Malaysian national identity. Journal of Nusantara Studies, 2(2), 214-223.
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45

González, María Martínez. "Feminist Praxis Challenges the Identity Question: Toward New Collective Identity Metaphors". Hypatia 23, n.º 3 (septiembre de 2008): 22–38. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01203.x.

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The analysis of difference and identity questions brought Iris Marion Young to develop a metaphor of collective identity, the city, which included the diversity that characterizes all human groups. This article honors Iris Marion Young by challenging the question of identity in contemporary feminism and social sciences. María Martínez González argues that we need new identity and collective identity metaphors in order to understand the complexity of contemporary feminist praxis.
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46

Leichter, David J. "Collective Identity and Collective Memory in the Philosophy of Paul Ricoeur". Études Ricoeuriennes / Ricoeur Studies 3, n.º 1 (25 de junio de 2012): 114–31. http://dx.doi.org/10.5195/errs.2012.125.

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Collective memory has been a notoriously difficult concept to define. I appeal to Paul Ricoeur and argue that his account of the relationship of the self and her community can clarify the meaning of collective memory. While memory properly understood belongs, in each case, to individuals, such memory exists and is shaped by a relationship with others. Furthermore, because individuals are constituted over a span of time and through intersubjective associations, the notion of collective memory ought to be understood in terms of the way that memory enacts and reenacts networks of relations among individuals and the communities to which they belong, rather than in terms of a model that reifies either individuals or groups. Ricoeur’s account can show sources of oppression and offers ways to respond to them.
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47

Reisinezhad, Arash. "The Iranian Green Movement: Fragmented Collective Action and Fragile Collective Identity". Iranian Studies 48, n.º 2 (24 de febrero de 2014): 193–222. http://dx.doi.org/10.1080/00210862.2013.859885.

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48

Sedova, L. I. "The role of cultural memory in construction of collective identity". Alma mater. Vestnik Vysshey Shkoly, n.º 1 (enero de 2021): 15–21. http://dx.doi.org/10.20339/am.01-21.015.

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Analyzed are collective identification processes that occur in conjunction with complicated, contradictory processes of glocalization, cultural exchange, emancipation of minorities, national liberation movements, etc. The paper aims to study the collective identity construction in the modern society, using the framework of cultural memory. Links between collective memory and collective identity are theoretically considered; the methodology of “imagined communities” is proposed to explore the collective memory as a resource of social integration. The article argues that the nation state is no longer the dominant basis for identity. Nowadays collectives require a shared memory of the past as the basis for social identity. The paper focuses on a high symbolic value of a remembering history, especially of a cultural trauma. The culturally constructed trauma can appear on the level of groups, and provide integration of community, based on victimization of the past. Thus, the collective traumatic memory can develop a negative collective identity, based on common traumatic experiences. Viewed from “imagined communities” perspective, social trauma is a part of politics of memory that becomes the politics of identity. Using results of sociological research, we distinguish three different versions of memorial paradigm, i.e. oblivion, displacement, and evocation. Such differentiation allows to argue that communities could manage their collective memory as a resource of social identification, and consequently integration.
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49

Berruecos, Luis. "Seeking Identity, Changing Identity". Perspectives on Global Development and Technology 16, n.º 1-3 (7 de abril de 2017): 208–14. http://dx.doi.org/10.1163/15691497-12341430.

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In any society, culture unites its members, which are represented by a host of symbols, formulas, traditions, and ways of thinking that are reflected and are present concrete and abstractly through conscious or collective ways of imagination. In this line of thinking we differentiate the concept of patriotism to the one related to national identity. In this eternal search for identity, the question is how much can it change and due to which factors?
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50

Shteynberg, Garriy, Jacob B. Hirsh, Jon Garthoff y R. Alexander Bentley. "Agency and Identity in the Collective Self". Personality and Social Psychology Review 26, n.º 1 (30 de diciembre de 2021): 35–56. http://dx.doi.org/10.1177/10888683211065921.

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Contemporary research on human sociality is heavily influenced by the social identity approach, positioning social categorization as the primary mechanism governing social life. Building on the distinction between agency and identity in the individual self (“I” vs. “Me”), we emphasize the analogous importance of distinguishing collective agency from collective identity (“We” vs. “Us”). While collective identity is anchored in the unique characteristics of group members, collective agency involves the adoption of a shared subjectivity that is directed toward some object of our attention, desire, emotion, belief, or action. These distinct components of the collective self are differentiated in terms of their mental representations, neurocognitive underpinnings, conditions of emergence, mechanisms of social convergence, and functional consequences. Overall, we show that collective agency provides a useful complement to the social categorization approach, with unique implications for multiple domains of human social life, including collective action, responsibility, dignity, violence, dominance, ritual, and morality.
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