Cultural identity - Wikipedia
relationship between individual identity and sociocultural context, because it identities are not merely created by society and foisted willy-nilly on helpless. Cultural identity is the identity or feeling of belonging to a group. It is part of a person's of cultural identity, being based upon difference, is a divisive force in society, . In the present techno-cultural context, the relationship between the real. Sociology has been concerned with the relationship between individual and society. The role of culture in social life and law identity develops in social context .
No use, distribution or reproduction is permitted which does not comply with these terms. This article has been cited by other articles in PMC. Qualitative analyses showed that the most valued aspects of the sites were landscape and outdoor restoration for personal favorite sites, and tourism and alpine for collective favorite sites.
Relationships between Personal and Collective Place Identity and Well-Being in Mountain Communities
Similarly, the more remembrance, thinking and mental travel cognitive component of place identity residents directed to these sites the more well-being they perceived in these places.
In both types of sites well-being was more strongly predicted by emotional than cognitive component of place-identity. All this indicates the importance of person-place bonds in beneficial experiences of the outdoors, over and above simply being in outdoor environments. Identity, heritage values, spiritual services, esthetic appreciation of natural and cultivated landscapes, recreation, and tourism are the categories of cultural ecosystem services that are provided by landscapes Millenium Ecosystem Assessment [MA], The link between identity and well-being has, however, not as yet been fully addressed.
Above all, because the concept of ecosystem services is primarily based on natural and economic science paradigms Daily et al. Hence, more research is needed especially on the links between biological ecosystem outcomes, cultural landscape issues Gee and Burkhard,health and well-being Sandifer et al.
Landscape-Related Identification Definitions of landscape include not only objective natural characteristics Turner,but also subjective human views, perceptions, identifications and memories Knez, ; Knez and Thorsson, ; Lewicka, ; Stobbelaar and Pedroli, We evolve personal and collective ties toward landscapes, meaning that sites encompass not only physical and spatial parameters but also psychological, social, historical, religious, moral, health and cultural connotations Graumann, ; Knez, a ; Knez et al.
Culture is to society what memory is to individuals Triandis,involving traditions and practices regarding how we perceive and comprehend physical surroundings and ourselves Canter, ; Knez and Thorsson, In line with this, place-related cognitions have been shown to comprise both personal Knez, ; Taylor, and collective information Lewicka, operating as autobiographical memory aids in self formation Knez, This means that natural sites can act as reminders of important experiences and occurrences, by which we uphold and consolidate personal and collective types of identification Wang, ; Wheeler, This type of cognizance is phenomenologically characterized as a life story Fivush,involving several context-specific selves McConnell, ; Knez,b.
According to Knez place-related attachment, in agreement with Ainsworth et al.
Accordingly, this suggests that our personal and collective favorite places might operate as organizational structures in the autobiographical memory; that is, as chapters in a life story Thomsen, clustering our personal and collective memories related to personal and collective favorite places respectively.
Furthermore and giving that we remember better events that are emotionally processed than those that are not Canli et al. The model of a place-related self is conceptualized and operationalized in line with the view that: This suggests that a place-related self is a higher-order construct Stajkovic, capturing basic psychological processes grounding the relationship between a physical place and the self. See also, for example, Neisser and Leary and Tangney for a discussion about different types of self and identity constructions in psychology.
He argues that identity is shaped by recognition or its absence; in other words, the way in which an individual is or is not acknowledged.
We recognize that someone has similar qualities to us, or dissimilar ones. Through realizations of sameness and difference, we create social categories and grouping that we use to define who we are. These social categories are also, like individual identity, fundamentally dialectical. What it means to belong to a certain social category, or where the boundaries are for those categories, is created in dialogue. Indeed states, religions and other social power brokers often put great effort into making these categories seem impenetrable.
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In truth, however the meaning of these categories is always defined within a society. The nation-state is not a natural truth, but a created political body. Despite this, a sense of nationalism has come to be seen as a primary identity category for most people around the globe.
This concept can be applied to other identity categories as well. Just as the concept of the nation-state is fluid and dialectical, concepts such as ethnicity and even gender are also socially defined.
It is important that states and individuals are aware of, and continue to investigate, the dialectical and socially created nature of identity. This is particularly important for those people on the margins of society.
Furthermore, it is important to recognize that the dialectical nature of identity means that the identity and collective actions of minority groups are heavily dependent on the view of themselves they see reflected in the majority culture.
An awareness of the social and dialectical nature of identity is therefore critical in a diverse society. Self Identity and Everyday Life.
Examining the politics of recognition.