Cheesman (2002) conducted a study on Karen identity in the Union of Myanmar with regards to historical and social conditions. The study found that Karen identity is a relatively difficult identity because individuals from this ethnic background do not have a common language, material attributes, religion and culture. While most of the existing assessments of this ethnic identity have been carried out in Thailand, it is largely influenced by historical and social conditions in the Union of Myanmar. Based on a review of contemporary Myanmar, people of Karen identity are seemingly virtuous, illiterate (uneducated), and oppressed. Many aspects relating to this identity appear to emphasize inferiority and subordination mostly because of mythology and modifications by the elite. Similar to the Union of Myanmar, Karen identity was brought by political dynamics and created by elite groups in the society.The information provided in the article is accurate with regards to the role historical and social conditions in the Union of Myanmar played in the creation of this ethnic identity. This article provides significant insights regarding Karen identity that can be utilized in social work practice. In social work practice, the information provided in the article helps in understanding the social conditions that influence how such individuals are treated. Moreover, it provides a basis for understanding the characteristics of an individual with this identity, which is a crucial aspect in social work practice. According to this study, identity is formed based on the social and historical forces surrounding a group of people. The social and historical forces lead to the creation of a culture, which in turn becomes a definitive feature of a group of people. I usually thought that my identity is formed by biological factors but this article has helped me understand the role social factors play in this process. As a Karen ethnic in the United States, this article helps me understand people's...
The study focused on evaluating how different people in and from Burma have marshaled political support towards the opposing ideas of Karen ethno-nationalism since the colonial period. One of the groups that have played a major role in this advocacy is Christian elites who have sought to establish the concept of a homogenous Karen identity in a society that continues to be characterized by increased diversity. Even though these efforts have been embraced and legitimized by outsiders, establishing Karen unity within this region has become divisive in practice and been the source of ethnic conflicts in Burma. Consequently, numerous civil society networks and organizations within and outside Karen ethnicity have emerged in recent years to promote unity in diversity.
Identity Self-identity or self-concept is a multidimensional personal construct that refers to one's individual perception of themselves in relation to a number of different characteristics or situations such as gender role, sexuality, racial identity, and so forth (Shavelson et al. 1976). Social-identity is the portion of the individual self-identity that has to do with perceived membership in a personally-relevant social group or social-identity can refer to the collective identity of the
This is especially true with Sethe. She realizes more self-awareness when knows she is free. Her selfishness is finally right in her eyes and this sense of power allows her to discover different aspects of life, including passion. She comes to realize beauty and love. She even learn to let go of her past and she tells Beloved, "You got to learn more sense than that" (130). Sethe does
Interestingly other sociologists take a different approach, noting social identity is many things, inclusive of the foundational "aspects of ones selfhood" (Brubaker & Cooper, 2000: 8). Self-identity seems the opposite note Brubaker & Cooper (2000) of solidarity and rather is more the result of "interactive development" amongst people that share similar beliefs, experiences and opinions. It is important to note however when one reflect on self-identity the many contexts in
Introduction According to Phinney and Alipuria (1987), ethnic self-identity is the sense of self that an individual feels; being a member of an ethnic group, along with the behavior and attitudes with that feeling (p. 36). The authors point out that the development of ethnic identity is an evolution from the point of an ethnic identity that is not examined through an exploration period, so as to resonate with a specified
90s American Popular Culture and Self-Identity Formation Popular culture is the main force in America; it reaches our classrooms, cars and, even homes and influences what people think, watch, listen to, wear, and buy. Popular culture can be quite addictive, annoying, offensive, controversial, and pleasurable. It can also be difficult and almost impossible to avoid. In many cases it is challenging for us to differentiate between popular culture and the rest
The conclusion of the story leads us to believe that he has found a single memory that he can identify with as he watched J.P. And his wife reconcile. The single moment of happiness he remembers is enough to compel him to try to communicate with his wife and girlfriend and become the man he used to be and the man he wants to be. He can recover who
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