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Key words in community cohesion
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Mutual engagement is the fundamental element of communities of practice. It is the conglomerate of individuals who either come together or are brought together based on a common interest. These common interests are the foundations on which a community is formed, providing the necessary framework in which members can participate in meaningful practice. Central to this framework are the ways that individuals are united in becoming engaged members and participants. This unity does not equate to a homogenized group, rather it leads to a mutual relationship among members who are connected to the common interests of their community of practice. Wenger (1998) adds depth to the relationships formed through common interests by explicitly discussing the cursory elements of human interactions on which communities of practice are not constructed: social and cultural categories, a group of people engaged in conversation, or individuals located within certain geographic proximities. In the construction of a community of practice, mutual engagement underscores human interactions by further investigating the interplay of identity and participation among individuals as it creates an environment for learning.
Identity formation is crucial to learning in a community of practice (Wenger, 2000). Identity in this sense is not a static position, nor is it constructed or constituted solely by the individual. It is a developmental process by which each individual incorporates past experiences with present circumstances within a social environment. Those experiences also contribute to an “interdependent system in which individuals are part of or connected to something larger” (Buysse et al., 2003, p. 267). Furthermore, since members are united by a common interest, they may bring with them much diversity through their unique social, cultural, political and economic trajectories. This diversity leads to a more heterogeneous group of people, and through the heterogeneity and diversity of individual trajectories, communities of practice may endure tensions and struggles in their engagements. Lave and Wenger (1991) recognized the nature of conflict in social interactions and viewed these issues as evidence of “sociocultural transformation” within a community (p.49). Moreover, these tensions and struggles lead to developments throughout a community of practice and within an individual. Individuals can learn from the trajectories that others bring to a community of practice to expand and add to each member’s own identities (Lave, 1991; Wenger, 1998, 2000).
The diversity of identity in a community of practice has led many researchers to examine implications and effects of tension and struggle within a group that is connected by a common interest.
Identity is 'how you view yourself and your life.'; (p. 12 Knots in a String.) Your identity helps you determine where you think you fit in, in your life. It is 'a rich complexity of images, ideas and associations.';(p. 12 Knots in a String.) It is given that as we go through our lives and encounter different experiences our identity of yourselves and where we belong may change. As this happens we may gain or relinquish new values and from this identity and image our influenced. 'A bad self-image and low self-esteem may form part of identity?but often the cause is not a loss of identity itself so much as a loss of belonging.'; Social psychologists suggest that identity is closely related to our culture. Native people today have been faced with this challenge against their identity as they are increasingly faced with a non-native society. I will prove that the play The Rez Sisters showed this loss of identity and loss of belonging. When a native person leaves the reservation to go and start a new life in a city they are forced to adapt to a lifestyle they are not accustomed to. They do not feel as though they fit in or belong to any particular culture. They are faced with extreme racism and stereotypes from other people in the nonreservational society.
Although the concept of identity is recurrent in our daily lives, it has interpreted in various ways.
Identity is very important in a person’s life. It can induce pride or shame, provide a community or provide a way to distinguish one’s self from others. But, where does this identity come from? It is easy to assume we are who we are because of who raised us, but this is not the entire case. Andrew Solomon, author of “Far from the Tree” introduced two different forms of identity, vertical and horizontal. He defines vertical identity as the attributes acquired and shared by the people we are raised by and horizontal identity as the attributes different from those who raised us, but are shared and acquired through a peer community. These two types of identities generally do not intersect and, depending on the circumstance, one can greatly impact
Human development is a highly complex lifelong process. Identity is a self-definition or sense of who one is, where one is going, and how one fits into society. It relates to our basic values that dictates the choices we make in life. It is considered that identity formation is a means of finding oneself, by matching one’s talent with available social roles. Crisis is a vital part in one’s development. It occurs in every stage of finding one’s self and without resolution, may lead to tension and role confusion. Dedicated and influential theorists such as Erik Erikson and James Marcia have contributed significantly to the broadening and understanding
Practitioner Populations: A Commentary.” Journal of Cultural Diversity. Vol. 22, No. 3, 2015, pp. 82-87. EBSCOhost. 2017 October
In this paper I will present the numerous theories built around the process of establishing one’s identity and provide examples of how this identity shapes a students involvement and actions while in school. I will also reflect on the importance for systems that foster identity formation that is equal for both inner-city and suburban children. It is crucial to the success of America’s schools to understand that a mixture of cultures creates a mixture of identi...
The psycho social crisis called ‘identity versus role-confusion’ occurs mainly during adolescence, although it is not restricted to this period in life. It is usually the fifth stage in the life cycle, although it may overlap with the stages before and after it. Major circumstances can also later change the outcome of this stage. Throughout this stage, a person finds himself bringing together parts of his life and combining them to form who he wants to be in life. Outside factors, such as the community or family, tend to play an indirect, but important role in forming an identity. This is true in any culture, although family plays an even more significant role in a collectivist culture, such as Yu-i’s.
“A human being’s sense of self is established in the context of their ethics and morals. The concept of identity is related to ‘who I am’. Individuals situate themselves in a contextual environment that may include their relationships with family and friends, and their abilities and the occupations in which they are, or have been. This identifies what is ultimately important to an individual and how that relates to where their identity is in relation to this.” (Thomas, 2013)
In this paper I will be focusing on Erikson’s Theory mainly about identity versus role confusion. Finding one’s identity is not always an easy task. Everyone at some point in his or her life has had, as Erikson puts it, an identity crisis. Everyone experiences different struggles that can have either a positive or negative impact on their identity. On my path to identity, I have reached identity achievement, which means I have explored and made commitments. I will also be focusing on two articles highlighting a fifth possible outcome regarding identity and looking at identity statuses as developmental trajectories.
When growing up in a traditional civilization and continuing education in a mainstream environment, one can notice the work of two opposing ways of life. If one could study a traditional identity closely, one may sometimes see a mainstream identity in most of that organization’s people. Usually, a culture is any group of individuals that share the same beliefs, philosophies, and customs; identity can be defined as the image and viewpoints that others see when they look at someone. When looking into someone’s traditional organization, one can easily see two opposing identities. Similarly, Robert Bellah explains the formation of identity in his essay “Community, Commitment, and Individuality” which shows how identity comes about. Traditional society places a moral authority over its subjects, while the mainstream society does not. Such power can be seen in the Old Chinese customs inside of Maxine Hong Kingston’s essay. Her essay “No Name Woman” discusses a story of a Chinese mother abusing her own power to teach her daughter a lesson in morality. Some people within a group are responsible for giving power and identity; power is the ability to have more influence inside a culture at the expense of someone else. In addition, Dean Barnlund argues that because both groups want to increase their own well being, their opposing identities must clash with one another. He talks about cultural behaviors in “Communication in a Global Village.” All of these authors provide key wisdom into such things as culture, identity, and power. Customs can sometimes become a problem. One discovers that it is mandatory that one must reexamine his own identity. Until then, many problems may surface when transitioning between two contradictory cultures. In o...
Cultural diversity, coalesced with the strain of delivering quality care, often results in conflict. Consequently, an unsettled conflict leads to hurdles for staffs, teams,
In conclusion, the formation of one’s identity has many components. Beginning at the onset of adolescence and continuing to expand, grow and form and reform as we live through the struggles or success of life. Many theorists have endeavored to clarify the development of identity formation. However, Erik Erickson offered one significant theory involving the formation of one’s identity. Expounding on Erickson theory, Marcia developed his Identity Status Model according to the existence or absence of crisis and commitments. These four statuses, diffusion, foreclosure, moratorium and achievement can combine in various ways to produce a self. One’s sense of identity is determined largely by the choices and commitments made, therefore, having a well-developed sense of self can provide an individual with insight to their strengths, weaknesses, and individual uniqueness. An individual that finds themselves
While much of the contemporary debate over identity is based on the problem of identity over time, there remains to be resolved the issue of what even constitutes identity and how that manifests itself in every individual. For this problem, it is necessary to consider how individual philosophers conceptualize identity, and one fruitful example is the concept of relational identity. In this concept, the individual identity is considered in how it relates to other individuals and the rest of their environment, so while several Francophone philosophers consider in depth the interpersonal connections and cultural phenomena that create relational identity, the issue of environment remains. Edouard Glissant and Barbara Cassin are two such philosophers
To examine the impact of culture upon identity, we must first define what identity is. There is the age-old trend to view identity as the classical question of “who am I?”, when in reality, the common definition of identity is “...[the] individual's perception of self in relation to others” rather than the personality of the individual in question (Woodward). While personality is a way that we characterize ourselves by the traits that we posses, the identities that we claim are inherently a part of the groups that we assign ourselves. When I was young and in Sunday school, I was taught that the answer to the question of “who are you” is that I am a child of God, and I belong to the group of Christians. Now, some would reject that response almost immediately on the basis of that this answer does not define them, and in doing that, we have already segregated our identity based upon a group that we are a part of. Our identity is necessarily a product of our society and our relationships and the groups assignments that we give ourselves...
Everyone is a part of a community. Most people are a part of multiple communities. A community is a group of people that have a commonality. Sometimes it is based on where you live, hobbies, goals, etc. I believe that communities are created unconsciously and are connected to someone’s identity, especially when a person is considered a part of multiple communities. Sometimes, a person may connect very well with their community. Sometimes, a person may feel very distant from their community. In the movie, “English Vinglish”, the main character, Sashi, shows examples on how communities are created through commonalities, and the acculturation theory. Sashi was a part of multiple communities. A few communities included her, her Daughter’s school,