Diseño, identidad e ideología: el diseño como discurso

As a technological empowerment tool, social media is profoundly reshaping the path of individual identity construction. Users reinterpret and reconstruct the traditional identity structure in the digital environment through role-playing, symbolic expression, etc., so as to achieve the recognition of self-expression and group belonging. However, this digital identity construction characterized by mobility has also caused a series of problems in virtual communities, leading to the complexity of identity and an increased sense of crisis. This article analyzes the correlation mechanism between identity structure and cultural conflict in combination with the theory of sociology and communication, and puts forward a governance path in order to build an inclusive virtual community as a reference and explore the identity structure. This study focuses on language use, interaction patterns and information dissemination mechanisms on social media platforms, and analyzes how these factors affect the construction and expression of individual identity. By deeply exploring the behavior patterns of users in different social media environments, the intrinsic connection between identity construction and cultural conflict can be revealed. Through case studies, we analyze how interaction within a specific community leads to the amplification of cultural differences and community polarization. On this basis, a targeted governance strategy is proposed to promote the harmonious coexistence of virtual communities and enhance mutual understanding and tolerance among community members.

Religion is an important component of Ukrainian society and culture, but we are currently in a situation of reconstructing national identity, so the question is which place religion will take in the new construct? The formation of religion in the structure of identity, in addition to the media, is also influenced by literature, but this influence is more complex and contains hidden intentions, so the analysis of religion in the identity structure of modern literary works is relevant and not enough studied. The works by Serhiy Zhadan stand out with a special outrageousness, including images of a religious orientation. At first glance, it seems that in these texts the author deconstructs, destroys and speaks ironically of the established religious images and symbols, demonstrating the uselessness of religion in modern society. However, the outward outrage hides the attempts to cite examples of identity construction, in which religion is given a certain place. The aim of the article is to consider the representation, dynamics of development, artistic functions, and role of religion in the structure of character identity in Serhiy Zhadan's novels of 2004–2017 (“Depesh Mod” “Voroshylovhrad”, “Internat”). Methods of classification and modelling, sociopsychological, and hermeneutic interpretation, comparison, deconstruction, and methods of postcolonial studies have been used in the analysis. The study has found that religion has a different role and value in each of the novels. In “Depesh Mod”, religion is presented as an “another” phenomenon that is abstract and incomprehensible and has no real embodiment; the narrator speaks ironically of the bearers of religious identity, but at the same time takes quite seriously the image of Jesus. In “Voroshylovhrad” religion acts as a phenomenon of “own” and plays almost the most important role in the formation of group identity of the character; moreover, here we have a sample of religion, where abstract ideas are reconciled with the material world and values. In the “Internat” the emphasis is on the formation of national identity, and therefore the author addresses religion much less, demonstrating its inability to answer the question “own – another's” in terms of national identification. These three texts also present examples of the deconstruction of religion: religious images and symbols are presented in real-life situations far removed from the traditional religious context of Scripture or the temple. The novelty of the article lies in the problem posed, because the study of religion in the structure of the identity of works of art has little attention (in contrast to the study of intertextual links between literature and the Bible). The practical significance is an idea of studying religion in the structure of identity through the involvement in the analysis of strata of national-ethnic, cultural, ethical, traditional, and moral issues.

Through an examination of land use during the late Holocene, this article explores the changing nature of place and identity in what is today Djungan country (NE Australia). We begin with the notion that use of place is mediated by historically positioned systems of meaning. We further contend that through praxis (as social practice), experience of place participates in the structuring and construction of identity. By examining changes in the way a distinctive mountain — Ngarrabullgan (Mt Midligan) — has been incorporated within the broader socio-cultural landscape through time, we conclude that major alterations took place in peoples’ relations to their surroundings, and by implication in the construction of landscapes, life experiences and identity, around the fourteenth century AD. This has implications for the way we project ethnographic details, attuned to Dreaming-based ontological views of the world, into the more distant past.

Coffee, as one of the world’s principal commodities, has long been connected with Western culture in the beverage industry. This study explores the reasons of the stated phenomenon, why it arose, the social significance and meanings of consuming coffee, and lastly, the influences of coffee culture on individuals' lifestyles through coffee consumption in Brunei. This study employed a qualitative technique, including interviews via an online conferencing platform Zoom, which involved 11 respondents aged 17-47 years-old occupying various professions such a manager, clerks, teachers, and officers as well as graduate students. This original article discovered that consumers consumed coffee leading to particular social meanings, including prestige and productivity, symbolism, personal recollections and nostalgia, and social features attributed to coffee consuming activities. Coffee was also consumed as a lifestyle habit and daily routine, as well as connoisseurship from establishing an acquired taste and social identity constructs. It is worth-noting that the shift in social meaning about coffee consumption in Brunei is dynamic, complexed, and obviously inseparable from one another. Our interview accounts also unfold that there is a sensuous juxtaposition within these socio-cultural elements of coffee emanating from subjective experiences of regularly consuming specific coffee brands in selected cafes, which also embody pivotal ambiences.

This qualitative instrumental case study examines collaborative composing in theoperabyyou.comonline music community from the perspective of learning by utilising the concept of a ‘community of practice’ as a heuristic frame. The article suggests that although informal music practices offer important opportunities for people with varied backgrounds to participate in the production of art works, and may thus represent and illustrate important aspects of the community life of the society, they do not necessarily provide ideal models for the music classroom. Based on the analysis of theoperabyyou.comcommunity, we discuss conditions for collaborative composing when aiming to design educational settings that support the students' construction of identity and ownership of musical meaning.

Reviewed by: Konversion zur Philosophie in der Spätantike: Kaiser Julian und Synesios von Kyrene Adrian Guiu Ilinca Tanaseanu-Döbler Konversion zur Philosophie in der Spätantike: Kaiser Julian und Synesios von Kyrene Potsdamer Altertumwissenschaftliche Beiträge 23 Stuttgart: Franz Steiner Verlag, 2008 This study enters the conversation about the character of conversion with figures like Nock, Stark, Travisano, and Mead. After a discussion of the various possibilities, Tanaseanu-Döbler settles for the following definition of conversion: "Conversion is a modification of the identity structure of a person through which marginal or new identities move to prominent position in the hierarchy of identity and become central for their self-understanding" (23). In order to escape false dichotomies in the explanation of conversion and hoping to provide a broader account of conversion she introduces the notion of a universe of discourse, which is, according to G. Mead whom she cites, "simply a system of common or social meanings" (23). The first part of the work "Philosophy and Ritual in Neoplatonism," provides a methodological background for understanding the connection between cultic practice and theory. By discussing Plotinus, the Chaldean Oracles, Iamblichus's De mysteriis, and Porphyry's Letter to Anebo, Tanaseanu-Döbler offers an insight into a lively debate about the role of ritual in philosophy and constructs a horizon for the subsequent discussion of Emperor Julian and Synesius of Cyrene. The chapter dedicated to Julian establishes that the driving force behind his conversion is the quest for philosophical knowledge and not his attraction for pagan cult (93). Even Julian's practice of theurgy and his interest in the Chaldean Oracles only prove his quest for divine purgation and illumination along philosophical lines. According to Tanaseanu-Döbler, theurgy for Julian is not in contradiction with the spiritual ascent because both are essential to the philosopher. The myths and rituals of paganism are filtered through neoplatonic metaphysics. As does Julian, Synesius partakes of the neoplatonic universe of discourse, in which the allegiance to philosophy and all it entails (detachment, purification, and constant ascent) determines his understanding of social and political presence. Even as bishop of the Christian church in Pentapolis and ambassador in Constantinople, he remains truthful to the philosophical life. In his writings (especially in the hymns), "Synesius employs the 'Christian myth' as an image along with others in order to convey fundamental ideas of neoplatonism as the predicament of the soul imprisoned in matter or the demiurgic and soteriologic [End Page 152] function of divine nous" (251). The passage from pagan to Christian imagery is almost seamless as both are harnessed to the task of giving expression to the neoplatonic vision of the soul's fall and ascent to divine contemplation. Tanaseanu-Döbler concludes that independent of their affiliation to different religious traditions (Julian converts from Christianity to paganism, while Synesius remains affiliated with a Christian community) there are several elements their conversions and individual religion share, and the ancient paideia and neoplatonic philosophy provide the fundamental framework for understanding their experience of conversion. From this perspective the Christian-pagan distinction is not as important. Tanaseanu-Döbler insists, however, on the "religious" character of the process. Philosophy, for both Synesius and Julian, was not a merely theoretical enterprise but was fundamentally a religious exercise that ultimately leads one to divine contemplation; both find their way to philosophy through paideia seen as the continuous purgation and refinement of the soul. For both Julian and Synesius, it is the encounter with a towering figure of a great teacher that triggers their conversion and subsequent intellectual development: for Julian it is Maximus of Ephesus and for Synesius it is Hypatia of Alexandria. Julian and Synesius manage to integrate their different social personae through their allegiance to philosophy as a lived experience. In order analytically to capture this complex situation, Tanaseanu-Döbler distinguishes between religious traditions on the one hand and the individual religiosity constructed though the encounter of these traditions on the other hand. While Julian and Synesius opt for different religious traditions, their individual construction of religion and identity is fundamentally similar and informed by Neoplatonism. Thus, philosophy proves a multivalent universe of discourse, a fulcrum...

The construction of identity is a central issue that has been discussed in theory and in research over the last 30 years (Tajfel, 1981; Rosenthal, 1997). In Israel, researchers deal with the issue from the perspective of the Israeli-Palestinian conflict (Suleiman, 1997; Bar-On, 1999), by emphasizing inter- and intra-group processes (Bar-Tal and Rouhana, 1998; Maoz, 2000). This chapter focuses on the processes involved in the construction of personal and collective identity in Israel from the perspective of perceptions of the Palestinian Jewish 'other'. We hold two basic assumptions concerning the construction of identity which have their roots in the study of group identity. The first is that identity is multifaceted, composed principally of individual identity and collective identity. The latter is based on social factors such as group membership (Tajfel, 1981). The construction of personal and social identity is a dynamic process that develops and changes over the life course of the individual. Identity is perceived as a means by which people connect the real to the imagined and the concrete to the symbolic, as they perceive their personal and social world (Bhabha, 1990). An example is how people perceive themselves as being part of a national or ethnic group and the thoughts and emotions that this identity evokes.

This conceptual paper describes how Contextual Action Theory and its associated methodology, the Action-Project Method, can be used to study real-time identity processes as they are embedded in identity construction over time. Contextual Action Theory is a conceptual framework based on the view that human action is goal-directed. In this view, identity construction is conceptualized as a series of goal-directed actions over an extended period of time. Within that series of actions are the specific real-time identity processes defined as everyday activities as people engage together. These real-time processes operate as building blocks of identity construction. The Action-Project Method is a comprehensive protocol for conducting longitudinal qualitative research. Goal-directed actions are considered through three interacting dimensions: (a) levels of action, (b) perspectives on action, and (c) action systems. The Action-Project method is designed to collect data from the three perspectives on action: manifest action, internal processes, and social meaning. The description of the theory and method in relation to identity construction is followed by two case illustrations. The first case illustration demonstrates the use of the theory and method with two socially-related young adult participants. The second case illustration involves a counselor and a young adult participant.

The way in which L2 learners construct pragmatic and social meanings, including stances and identities, is emerging as an important research concern. In this study, we explore how L2 learners develop the ability to construct and negotiate pragmatic and social meanings, with a focus on meanings manifested in specific contexts, namely, contextual meanings. Specifically, we trace the development made by a group of 30 L2 Korean learners in their understanding of the contextual meanings of Korean first-person pronouns over the provision of L1- and L2-generated input and an awareness raising activity. Our findings reveal that provision of input of the underlying stereotypical meanings facilitated learners’ (re-)construction and negotiation of contextual meanings. The learners developed from oversimplistic form-meaning connections to more context-based and internally logical interpretations of contextual meanings, constructed new contextual meanings from the input, and agentively negotiated between the input and their existing indexical systems. The findings raise important pedagogical implications, including reconsideration of the assessment of pragmatic and sociolinguistic competence.

The relationship between people and places, and the meaning of place are changing in the context of modern society. Modernist theories emphasize the free choice of individuals, their construction of individual identities and the diminishing meaning of place. The latter is related to mobility, both as practice and ideal. Discussions about modernity are generally related to urban areas, while rural areas and local communities are associated with the past and tradition. The aim here is to nuance the image of the modern, free, detached individual primarily associated with urban areas. By taking interviews with students from rural areas in Norway studying at a regional university in a small town in northern Norway as the empirical point of departure, how the students describe their relationship to their home place will be discussed. These descriptions will in different ways portray the kind of life they want to live, what possibilities and limitations they associate with rural areas, and how their home place is incorporated into their lives and their construction of identity. Instead of focusing on the detached individual, it is more rewarding to examine how individuals handle attachment and the changing meaning of place. Both mobility and individual freedom are central values in modern society. These values are, however, not absolute, but conditioned and must be contextualized.

Abstract: This paper examines how HIV/AIDS gains its social meanings at the intersection of discourses about gender, sexuality and nationalism in Korea. It examines how a major Korean NGO reinforces media and government construction of HIV/AIDS as a national threat, and mobilises ‘purity’ as an indigenous value to resist the global onslaught. This Purity Campaign successfully draws on pre-existing narratives about Korean society and national development, constituting itself as a site for both the negotiation of meanings around HIV/AIDS as well as the impact of globalisation on Korea. The meaning of purity in the Campaign is expanded to connote a state of moral being beyond mere chastity to reinforce the nation's defence against foreign corruption. Changing gender relations and sexual expressions become targets of purification, with women shouldering a disproportionate burden of blame and responsibility. The Campaign relies heavily on universalising family rhetorics and national essence to popularise purity as the Korean way to build an AIDS-free society. Although purity becomes a symbol of moral order and national health, AIDS serves as a metaphor of foreign contamination and domestic anxieties. The discussion interweaves texts, interviews and ethnography, and draws on anthropological and cultural studies.

Multilingual signs in the linguistic landscape raise several questions about everyday translingual practices. We addressed the questions: What translingual practices do recipients mobilise to negotiate the linguistic meanings of unofficial multilingual signs that constitute the linguistic landscape of a commercial and residential suburb (Kleinbasel) in Switzerland? And what social meaning do these recipients ascribe to these multilingual signs? We sought to answer these questions by analysing the interaction amongst members in two focus groups talking about a selection of multilingual signs. With regard to the first question, various translingual practices aimed at reaching consensus about the coherence of multilingual signs were noted; with regard to the second, discussions about inclusion and exclusion through multilingual signs were observed.

Death is part of human existence. When a person hears the news of someone’s death, it is very common for that person to express their feelings about it. This feeling is in the form of condolences which express the speaker’s sorrow, and condolences fall into the category of speech act. Semantically, condolences have a social meaning which refers to language use. Identities are created in relationships with others, and condolences are major platforms for the construction of identities, in that, existing relationships are, clearly, manifested in the messages that sympathizers expressed. Using a qualitative approach, the study analyzed twenty condolence messages which were purposely sampled from condolence messages posted in the portals of International Centre for Theoretical Physics (ICTP), when one of its members passed away. The analysis of the data revealed two main identity types enacted for the deceased: role identity and Social Identity. The major Role identity enacted, metaphorically, was Father while the least role was Achiever. Second, identity as an International Figure was dominant with the Social roles, but Good Personality was used less frequently. The present study adds to studies in identity construction, in general, and studies in condolence messages, in specific.

This paper focuses on a single event in an organization — a meeting about the news bills and their presumed sales effects on a Swedish evening newspaper. The paper has three purposes. One is (strictly) empirical and shows in detail some aspects the editorial side of newspaper publishing. We show how shared meanings and a joint identification is accomplished, facilitating newspaper editorial work. A second purpose is methodological and illustrates the option of doing in-depth studies of micro events as a way of making organizations visible. Arguably, some situations in organizations may be seen as the organization `written small' and the close and detailed interpretation of these may, if combined with sufficient back-ground and context knowledge, open up a window for a broader understanding of organizations. The third, and most significant, purpose is to develop ideas about identity and identity construction in a specific work organizational context. In particular, we take an interest in how the self-regulation of identity may suppress consideration of aspects and modes of thinking, acting and feeling that run against dominant processes of identity construction. The meeting is viewed as a vehicle for manifesting, clarifying and solidifying identity constructions through conversations around the news bills' sales capacity. The intensity of the work with identity construction is seen in the context of the work organization and production schedule, where infrequent interaction and a quick speed create a lack of possibilities for developing shared understandings and support for the decisions made. The pressure to safeguard a distinctive social identity means that there is little space for broader reflections and considerations threatening a coherent identity constructing conversation.

This study sought to understand the process of construction of the vocational identity of university students. Assuming cultural psychology as a theoretical reference, a qualitative methodology was adopted, with a narrative perspective. In-depth interviews were conducted with 20 participants, male and female engineering, and psychology students from two universities in Colombia about their exploration process, choice, commitment, and reconsideration to the career. In the findings the vocational identity emerges as a product of the negotiation of meanings between the personal dimension and the social dimension of individuals, which allows them to intentionally orient their actions towards the achievement of their life goals. In turn, the negotiation between these two dimensions occurs through psychosocial processes derived from the influential experiences and interactions with significant others. These processes facilitate the appropriation of the folk psychology of a socio-cultural context, a background of meanings about occupational and/or educational practices on which the vocational identity is configured. It is concluded that vocational identity is a process in constant formation shaped by a social scaffolding mechanism; namely, support structures that provided by the relational resource in the context of everyday interactions and that assist in the configuration of vocational identity of young people. It has an important organizing function of experiences, emotions, cognitions, and actions in the occupational and educational spheres. The conceptual model validated by the findings allows understanding the process of negotiation of identity meanings and the construction of possible vocational worlds.