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Example of cultural personal identity
How culture affects self identity
Identity (philosophy)
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Understanding one’s Identity “Who am I” is a question that most teens find themselves asking at some point during their adolescence. A person’s identity is not made up of just one thing it includes their religion, ethnicity, occupation, physicality, gender, and sexuality. Understanding one’s identity means to fully understand all of these completely different aspects of one self. In The Well of Loneliness by Radclyffe Hall, Stephen Gordon struggles with understanding her identity and her inversion. Her physical appearance clearly has an extremely strong effect on the way she views herself. “A Curious Double Insight: ‘The Well of Loneliness’ and Native American Alternative Gender Traditions” by Tara Prince-Hughes explains that identifying as a lesbian and an invert means two completely different things. Through Native American traditions Hughes explains that Stephen’s definition of her identity resembles their two-spirit emphasis on gender rather than the lesbian emphasis on sexual desire. The article “Hall of Mirrors: Radclyffe Hall's ‘The Well of Loneliness’ and Modernist Fictions of Identity” by Laura Green discusses the struggles that Stephen faced with her inversion and how it reflected on her identity throughout the book. According to the article by Tara Prince-Hughes, the identification “lesbian” refers to a woman’s sexual orientation and desire. However, identifying as an “invert” refers to a woman’s masculine gender orientation. Stephen Gordon struggles throughout the book to find a way of expressing and understanding her inversion. For Stephen, she is aware of her instinctual masculinity but being at such a young age she is completely confused by it. Growing up with masculine behaviors and the desire for a masculine ap... ... middle of paper ... ...ip (Hall, 15). This is why the understanding and care that Sir Phillip provides for Stephen is so extremely important and it’s why she treasures their relationship so much. Works Cited Green, Laura. "Hall of Mirrors: Radclyffe Hall's "The Well of Loneliness" and Modernist Fictions of Identity." Twentieth Century Literature 49.3 (2003): 277-297. JSTOR. Web. 21 May 2014. a68a28954e4dbff3b7ba02306>. Hall, Radclyffe. The Well of Loneliness. 1928. New York: Anchor, 1990. Print. Hughes, Tara. “‘A Curious Double Insight’”: ‘The Well of Loneliness’ and Native American Alternative Gender Traditions.” Rocky Mountain Review of Language and Literature 53.2 (1999): 31-48. JSTOR. Web. 23 May 2014. 10.2307/1348204?ref=search-gateway:a818b478ded3429f53821f78aba0ee0b>.
Among the most prominent are strains of racism/classism, belonging and dislocation, death and meaning and self-identity, and sexual awakening. In a slim 187 pages the author competently weaves social commentary (via the seemingly innocent adolescent perspective) into a moving narrative that only occasionally veers toward the pedantic.
In “Fault Lines” (1993), Meena Alexander’s autobiography utilizes multiple examples of rhetorical devices to describe her sense of identity, or more importantly, the shattered pieces of herself. She describes this process by comparing and contrasting the aspects of who she is as a person as opposed to what she once dreamed to be. She wrote her story to explain how hard her journey was in order to express how much it took out of her as a person “What might it mean to look at myself straight, see myself?”. (3) Her ambivalent tone can be targeted towards those who are still trying to figure out their sense of identities themselves, and how much it takes for a person to question themselves to find out who they are.
Jody was born biologically with male genitals and he was brought up as a boy. Unlike his more gender-typical older brother, Jody’s childhood behavior was considered “sissy”. Jody genetically preferred the company of girls compared to boys during childhood. Jody considered herself a bisexual male until the age of 19. At 19 years of age, she became involved with a man, and her identity would be transgender, meaning that Jody was unhappy with her gender of birth and seeks a change from male to female. It would seem that there was some late-onset dissatisfaction, and late-onset is linked to attraction to women; in comparison to early childhood-onset, which are attracted to men. Jody identified herself as bisexual. The relationship with the man ended; nevertheless, Jody’s desire to become a woman consumed her, and Jody feels that’s he was born in the
“Trying to merge into mainstream society and cover her brown skin with makeup, of having no sense that she had her right to her own opinion”(Shierly) The journey to finding yourself is approached in many different aspects, which varies from person to person. As a child children we see a blurred image of ourselves not knowing exactly who we are, however as we grow older the blur becomes more apparent to us and eventually a reflection of who we truly are, is revealed. This is evidentially shown in the novel Monkey Beach by Eden Robinson, where Lisamarie discovers her new identity as an empowered and strong woman through the positive motivation from her family, role models to whom she looks up to and her acceptance to her own culture.
In this essay, authors J. Michael Bailey and Kiira Triea try to disprove the “feminine essence theory” which they consider to be a misconception of transsexuals. Using research from Ray Blanchard, a University of Toronto professor and sexologist who performed extensive studies on male-to-female transsexuals, the authors explain transsexuals are being part of two separate groups. According to them, a transsexual may either be a homosexual transsexual or an autogynephilic transsexual. Autogynephilia is a term coined by Ray Blanchard and is defined as “inner-directed heterosexuality. That is, autogynephilic males are like heterosexual men, except that their primary sexual attraction is to the image or idea of themselves as women” (Bailey). The authors associate this condition with other paraphilias such as masochism. The authors argue that if you are not homosexual then you are most certainly autogynephilic (Bailey). This essay is relevant to my research because it contradicts the majority of what I have read concerning the “feminine essence theory” and because it summarizes much of Blanchard’s research. However, I do not necessarily agree with this research because it appears that only sexual orientation was taken into consideration towards their concept of gender identity.
Weirob is wright to claim that personal identity cannot consist in the sameness of an immaterial, unobservable soul. (In Perry’s dialogue on personal mortality)
In the story, “Boys and Girls”, the narrator is not the only one coming to terms with their identity.
Though, every queer character may not fit one description. In the novel, The Well of Loneliness, Hall, describes the book as Lesbian fiction. This initial glance at the cover may narrow the mind of a reader who is trying to unveil what it means to be a lesbian, transgender, or even a queer person. After looking into the array of relationships that Stephen comes across as she developes from adolescents. I recognized that one of Stephen’s most significant romantic relationships takes place when she meets Mary Llewellyn in chapter thirty-five. Having Stephen take notice that, “her mouth resolute considering her youth; the lips were well modelled and fine in texture” (Hall 278). This attention to the detail of her mouth makes me wonder if Stephen ever viewed Mary as more than just an ornament object longing to be picked upon. Moreover, Mary initially struck me as a women with an ambiguous perception of what normality is when it comes to romantic relations. She presents herself as a weaker yet useful companion, which deems her to be the feminine character in her love affair with Stephen. In having to differentiate what character represents what role it causes me to believe that this piece of work is more than Lesbian Fiction, because these roles can exist in any
The main ideas of the book are to explore the explanation of the political and emotional challenges that an individual undergoes when in transformation specifically from the female-to-male (FTM) perspective. The author, Jamison Green is a leading transsexual activist who over the years has combined his own personal autobiography with informed analysis to offer an insight on the transsexual experience. He combines his own personal stories of his journey from childhood up through adulthood and the transition as living as a lesbian to living as a heterosexual trans man.
Identity. What is identity? One will say that it is the distinct personality of an individual. Others will say that identity is the behavior of a person in response to their surrounding environment. At certain points of time, some people search for their identity in order to understand their existence in life. In regards, identity is shaped into an individual through the social trials of life that involve family and peers, the religious beliefs by the practice of certain faiths, and cultural awareness through family history and traditions. These are what shape the identity of an individual.
As Tamsin Wilton explains in her piece, “Which One’s the Man? The Heterosexualisation of Lesbian Sex,” society has fronted that heterosexuality, or desire for the opposite sex, is the norm. However, the reason behind why this is the case is left out. Rather, Wilton claims that “heterosexual desire is [an] eroticised power difference [because] heterosexual desire originates in the power relationship between men and women” (161). This social struggle for power forces the majority of individuals into male-female based relationships because most women are unable to overcome the oppressive cycle society has led them into. Whereas heterosexual relationships are made up of the male (the oppressor) and the female (the victim who is unable to fight against the oppressor), homosexual relationships involve two or more individuals that have been freed from their oppressor-oppressed roles.
The place we were born, the place we live in has a huge impaction on us, and those effects gradually form our identities. But, it is more than physical state; it is about our spiritual lives. The place I call home is where nourished my dreams, shaped my personality, and cultivated my mind. Identity was mostly created when we were born: ethnicity, physical features, and nationality. Although some of those may change over the time; the identity is truly a part of our lives that makes us unique.
This part of my identity functions on my acceptance of the illness and the choices I make, but it also shapes how I make choices. In “Distracted,” we see a laptop and mouse with a notepad and pencil sitting next to it. Surrounding the laptop are picture frames with stock photos that have not been replaced with personal photographs. I have piles of picture frames that caught my eye in a store, but that I have not filled with pictures of my loved ones. The frames in this picture are dark and shadowed and do not jump out at the viewer. The glaring screen of the laptop, however, is the center of the photograph, much like my work and responsibilities tend to be the center of my life. I often fail to put value in personal relationships; instead,
As a girl who grew up in the quaint rural town of Red Creek, NY, my identity has always appeared somewhat obvious. Being that I am the second oldest in a group of five, everyone would infer I was identical to my older sister,who was indeed the all around overachiever and brainiac. Whenever a teacher, classmate, or community member heard that I was a Luckette, they instantaneously concluded I was smart, talented and respectful. I was constantly expected to not only be involved in year round sports and after school activities, but to hold leadership positions within these activities. My guidance counselor presumed I would be taking the most arduous courses, and teachers would habitually refer classmates to me for assistance. Thus, I became
Language moulds our relationships, knowledge of the social world (Jule, 2008) and the social phenomenon of identity (Bucholtz and Hall, 2008). Interaction is crucial for the constitution of society and therefore language is the essential instrument which allows for the sociocultural construction of identities (Bucholtz and Hall, 2005). Poststructuralists Hall (1997) and Bourdieu (1997, cited in Swartz, 1997) appreciate language in relation to its social meaning. For Bourdieu, the value of speech can only be comprehended in relation to the speaker, and the speaker can only be appreciated in relation to wider systems of social affairs. Each time a discourse is spoken, our sense of self is negotiated and renegotiated parallel to the broader dimensions of the social world. Social factors such as gender are associated with this identity diplomacy, suggesting that social varieties of language are a product of powerful social networks which shape our language, and therefore, our identities (Blackledge and Pavlenko,2004). Drawing upon the works of key sociological and sociolinguistic theorists, this essay shall analyse sociolect on a macro level to reveal the connection between identities, linguistic forms and wider social structures. By investigating language in relation to powerful social arrangements, I hope to expound the intricate relationship of how identities are expressed through and designed by language.