Bibliografías temáticas / Contextual identity

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Literatura académica sobre el tema "Contextual identity"

Autor: Grafiati
Publicado: 25 de mayo de 2024

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Artículos de revistas sobre el tema "Contextual identity"

1

Barrett, Susan E. "Contextual Identity." Women & Therapy 21, no. 2 (1998): 51–64. http://dx.doi.org/10.1300/j015v21n02_04.

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Lalonde, Castro, and Pariser. "Identity Tableaux: Multimodal Contextual Constructions of Adolescent Identity." Visual Arts Research 42, no. 1 (2016): 38. http://dx.doi.org/10.5406/visuartsrese.42.1.0038.

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Kulchytska, O., and E. Baloh. "Seymour Glass: Contextual and Linguistic Identity." Journal of Vasyl Stefanyk Precarpathian National University 2, no. 2-3 (2015): 77–86. http://dx.doi.org/10.15330/jpnu.2.2-3.77-86.

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In the article, the personality of Seymour Glass, the chief character of the Glass familysaga by J.D. Salinger, is analyzed from social and his own philosophical perspectives. Two ofSalinger’s works – ‚A Perfect Day for Bananafish‛ and ‚Hapworth 16, 1924‛, which complementeach other in terms of character analysis, – are the focus of our attention. They offer answers to thequestions (a) how the personality of Seymour predetermines the frame structure of the whole Glassseries, (b) why Salinger starts with the end of Seymour’s life and ends with its beginning, and (c)what are the author’s motives in writing ‚Hapworth‛ since one of its central ideas – philosophy ofreincarnation – has already been presented in ‚Teddy‛.
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4

Gold, Steven N., Jon D. Elhai, Bayard D. Rea, et al. "Contextual Treatment of Dissociative Identity Disorder." Journal of Trauma & Dissociation 2, no. 4 (2001): 5–36. http://dx.doi.org/10.1300/j229v02n04_02.

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Gold, Steven N., Jon D. Elhai, Bayard D. Rea, et al. "Contextual Treatment of Dissociative Identity Disorder." Journal of Transnational Management Development 2, no. 4 (1997): 5–36. http://dx.doi.org/10.1300/j130v02n04_02.

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Barceló, Joan. "Contextual effects on subjective national identity." Nations and Nationalism 20, no. 4 (2014): 701–20. http://dx.doi.org/10.1111/nana.12080.

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WenJie Wang, Yufei Yuan, and N. Archer. "A contextual framework for combating identity theft." IEEE Security & Privacy Magazine 4, no. 2 (2006): 30–38. http://dx.doi.org/10.1109/msp.2006.31.

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8

Olivier, Abraham. "CONTEXTUAL IDENTITY: THE CASE OF ANTON AMO AFER." Phronimon 16, no. 2 (2018): 58–77. http://dx.doi.org/10.25159/2413-3086/3818.

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What does it take for a person to persist through the various changes that he or she undergoes in the course of a lifetime? Consider the case of Anton Wilhelm Amo. Assumed to be born in Ghana in the first half of the eighteenth century, Amo was brought to Germany at the age of three or four, where he was reared by a German Duke. He obtained degrees in the natural sciences as well as philosophy, and became the first black philosophy professor in Germany. Wiredu argues that Amo was an African and a philosopher, therefore, he was an African philosopher. Amo returned to, what Wiredu calls, “home”, “to his motherland”, after more than forty years. Could he have felt “at home” in Ghana? Was this really to be his “motherland”? Was Amo actually German or rather deep down Ghanaian? Who was Amo really? Amo’s is no rare case in our time of globalisation. This is reflected by a large number of discussions on migration, immigration, interculturalism and multiculturalism across the globe. Philosophically these questions are typically treated as questions of personal identity. The case of Amo seems to pose above all one particular and persistent traditional philosophical question: What fact about a person such as Amo makes that person the same person through the various changes that he or she undergoes in the course of a lifetime? This paper considers possible responses to this question by comparing concepts of narrative, experiential, communal, cultural and placial identity, and offers an alternative, contextual identity.
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9

Abrams, Laura S. "Contextual Variations in Young Women's Gender Identity Negotiations." Psychology of Women Quarterly 27, no. 1 (2003): 64–74. http://dx.doi.org/10.1111/1471-6402.t01-2-00008.

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This article explores young women's strategies for seeking personal power and resisting gender-based stereotypes in a wealthy, suburban, White community and a working-class, urban, community of color. Semi-structured interviews with 27 young women were used to examine contextual variations in these gender identity negotiation processes. Both groups of young women were acutely aware of women's subordinate social and cultural position and this awareness contributed to some negative feelings about being female. However, their strategies for locating strength in their identities varied by social contexts. Moreover, the two groups of young women encountered distinct sets of stereotypes in their respective communities. Forms of resistance to these stereotypes led to significantly different behavior patterns. These comparisons build a richer theoretical understanding of the contextual dimensions of young women's gender identity negotiations.
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10

Lensink, Jip. "Contextual Theology as Heritage Formation: Moluccan Culture, Christianity, and Identity." Exchange 50, no. 3-4 (2021): 238–69. http://dx.doi.org/10.1163/1572543x-12341601.

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Abstract This article uses the case of Moluccan Protestantism to argue that contextual theology is not merely a postcolonial theological movement, but in some cases also can be understood as part of a larger post-independence political nation-building project of heritage formation. I show how in two key political periods the interests of the Moluccan Protestant church (GPM) and the Indonesian government coalesced. The word ‘heritage’ is central to the Moluccan contextual discourse, and the development of contextual theology resembles practices of heritage formation, being a controlled political process of careful selection of cultural forms, aimed at a sense of ‘authentic’ local identity. The development of a Moluccan contextual theology partakes in the socio-political effort of preservation of Moluccan cultural heritage. At the same time, and paradoxically, the heritage frame in which Moluccan contextual theology is embedded, also hinders the theological goal of contextualization. This article is based on anthropological research into Moluccan theology. Its innovative contribution and relevance lies in the interdisciplinary postcolonial perspective, that understands Moluccan contextual theology as both a theological exercise of inculturation and as a religious expression of Indonesia’s heritage politics.
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