Cultural Identity

and
National Identity
 Culture is the characteristics and
knowledge of a particular group of
people, encompassing language, religion,
cuisine, social habits, music and arts.

Culture Culture is the values, beliefs, thinking

patterns and behavior that are learned
and shared and that is characteristic of
• The word "culture" derives from a group of people. It serves to give an
a French term, which in turn identity to a group, ensures survival and
derives from the Latin "colere," enhances the feeling of belonging.
which means to tend to the
earth and grow, or cultivation The Center for Advance Research on
and nurture. Language Acquisition goes a step
• "It shares further, defining culture as shared
its etymology with a number of patterns of behaviors and interactions,
other words related to actively cognitive constructs and understanding
fostering growth," De that are learned by socialization.
Rossi

(https://www.livescience.com/ "Culture encompasses religion, food,

21478-what-is-culture-definition- what we wear, how we wear it, our
ofculture. language, marriage, music, what we
html). believe is right or wrong, how we sit at
the table, how we greet visitors, how
we behave with loved ones, and a
million other things," Cristina De Rossi
 Identity
• Identity is the definition of ones-
self.

• It is a person’s frame of reference

by which he perceives himself.
Identities are constructed by an
integral connection of language,
social structures, gender
orientation and cultural patterns.

• "One's ethnic identity is defined

as that part of the totality of one's
self-construal made up of those
dimensions that express the
continuity between one's
construal of past ancestry and
one's future aspirations in
relation to ethnicity".
• cultural identity is both characteristic of
the individual but also of the culturally
identical group of members sharing the
same cultural identity or upbringing

• Cultural (and ethnic) identity is a subset

of the communication theory of identity
that establishes four "frames of identity"
that allow us to view how we build
identity.
Cultural
Identity
theory
• Cultural identity theory is an interpretive
theory that examines, understands, and
describes the communities processes through
which individuals come to know, construct,
and negotiate their cultural group identities in
intercultural communication interactions.

• it has evolved into cultural identity negotiation

theory, or theorizing cultural identifications,
which is a critical/interpretive theory that
understands and interrogates processes and
forms of cultural identifications as historical,
relational, and cultural constructions.
• A nation is an imagined community in
the sense that the material conditions
Nation
exist for imagining extended and shared
connections and that it is objectively
impersonal, even if each individual in the
nation experience themselves as
subjectively part of an embodied unity
with others.

• Nation is an intersubjective
reality and exists solely in the
collective imagination of the
citizens. Even if a person
comes to believe that a nation
does not exist, the nation will
remain unharmed, as it is not
a subjective reality which
exists in the mind of a single
person
 Brian Morris’s Anthropology of the Self
This idea about
the self was long
Morris conceived by
(1994) stated Marcel Mauss
that the most (1938 as cited in
The concept of
Van Meijl, 2008).
Brian Morris “self,” for him, is crucial form of In view of the
Implicitly, he
reiterated that defined as an interaction and dialectical focused on the
the self is not individual’s exchange takes relationship notion of the
an entity but a mental place neither between the self person as a
process that representation of between and the cultural cultural category
orchestrates an his or her the individual melieu, which is while reserving
individual’s and society nor assumed to the conception of
person, as kind
the self for the
personal of self between the be different
psychological
experience. As a representation. psyche and depending on dimensions of
result of this The concept of culture, but non western personhood. He
process, a “other” in instead between nations of self added that the
person becomes relation to the the self and has long been person or
self-aware are self, on the other his or her embedded in personality was
self hand, refers to cultural western considered
environment as primarily a
reflective about how one philosophical
cultural
his or her place perceives the mediated by and conception, or a
in the mental social practices psychological category of a
surrounding representation of (as cited in Van traditions of particular
world. others. Meijl, 2008). thinking. community.
 Dialogical Self

The dialogical self is a psychological concept which

describes the mind's ability to imagine the different
positions of participants in an internal dialogue, in close
connection with
external dialogue. The "dialogical self" is the central concept
in the dialogical self theory (DST), as created and developed
by the Dutch psychologist Hubert Hermans since the
1990s.
Dialogical Self Theory (DST) weaves
two concepts, self and dialogue,
together in such a way that a more
profound understanding of the
interconnection of self and society is
achieved.
Usually, the concept of self refers to
something "internal," something that
takes place within the mind of the
individual person, while dialogue is
typically associated with something
"external," The composite concept "dialogical self"
that is, processes that take place goes beyond the self-other dichotomy
between people involved in by
communication infusing the external to the internal
and, in reverse, to introduce the
internal into the external. As
functioning as a "society of mind",[1]
the self is populated by a multiplicity
of "self-positions"
that have the possibility to entertain
dialogical relationships with each
other.
• In Dialogical Self Theory (DST) the self is
considered as "extended," that is,
individuals and groups in the society at
large are incorporated as positions in the
mini-society of the self. As a result of
this extension, the self does not only
include internal positions, but also
external positions

• There is not only the actual other outside

the self, but also the imagined other who
is entrenched as the other-in-the-self. An
important theoretical implication is that
basic processes, like self-conflicts, self-
criticism, self agreements, and self-
consultancy, are taking place in different
domains in the self: within the internal
domain between the internal and
external (extended) domain (e.g., "I want
to do this but the voice of my mother in
myself criticizes me") and within the
external domain
(Brewer & Gardner, 1996).
Self-concept consists of three fundamental self-
representations: the individual self, the
relational self, and the collective self. Stated otherwise,
persons seek to achieve self-definition
and self-interpretation (i.e., identity) in three fundamental
ways:

In terms of In terms of In terms of

their dyadic group
unique traits relationships membership

01 02 03
Identity Issues

Developing a sense of self or an

identity is an essential part of every
individual becoming mature. Identity
or parts of identity may be classified
by any number of things such as
religion, gender, or ethnicity.
How Therapy Can Help with Identity Issues

One may find themself struggling

with identity issues which lead to
depression,
One may find hopelessness, addiction, and
themself more. Psychotherapy offers a
struggling with place in which people may discuss
the
identity issues issues related to their identity.
which lead to
depression,
hopelessness, Through psychotherapy, people may
addiction, and reduce their depression, find
more. ways to cope with struggles
associated with their identity issues,
and ultimately find themselves
in the process.
 Psychological Conditions
Associated with Identity
Issues

Certain mental health conditions may

give an individual a distorted view of
their identity.
For example:

• Someone with codependency may rely on

others' opinions to form their sense of
self.
• Someone with depression may falsely
believe they are "worthless" or unloved.
• Someone with delusions of grandeur
might believe they are a spiritual figure
or a
celebrity.
• Someone with generalized amnesia may
forget who they are altogether.