Îlot Textuel et D’Autres Formes de la Représentation du Discours Autre dans un Corpus de Textes de Presse

Using a mixed methods approach, this study examined the meanings that emerging adults (N = 261; 195 women, 66 men; M age≈22 years old) ascribed to their online self-presentation. A thematic analysis based on 761 Facebook photo descriptions and 714 wall posts and status updates revealed that these emerging adults presented their individual, social, gender, ethnic, and spiritual identities as well as their positive, neutral, and negative affective states online. Individual and social identities were presented more frequently than other types of identities, and were linked to positive and negative affective states. The emerging adult women presented their social and gender identities in their photos more frequently, whereas the men presented their individual identity more often. When presenting their individual identity, women disclosed positive states more frequently whereas men disclosed neutral states more often. Latino American participants presented their individual identity less frequently than their Asian and European American peers, whereas Asian American participants presented their gender identity less frequently than their Latino and European American peers. When presenting their individual and social identities, Asian American participants disclosed neutral states more frequently and positive states less frequently than their Latino and European American peers. Findings have implications for the psychosocial development of emerging adults from ethnically diverse backgrounds, as well as for theory and research about self-development within online contexts.

Background:The 11th International Classification of Diseases introduces the diagnosis of Complex PTSD (CPTSD); characterized by traditional PTSD symptomology plus Disturbances in Self Organisation. Part of this construct involves feeling socially disconnected from others, suggesting that aspects of group and individual identity may be associated with this disorder.Aims:The current study seeks to contribute to better understanding the association of individual social and personal identity in development of this disorder in post-conflict contexts.Methodology:This study analysed survey data collected as part a case-control investigation of psychological risk and resilience in a trauma-exposed sample in Colombia (N = 541). Identity orientations, that is, the level of importance ascribed to one’s social and personal identity, was assessed using the Social and Personal Identities Scale (SIPI) and was assessed as predictor of probable CPTSD diagnosis using multinomial logistic regression.Results:Analyses indicated that trauma experiences were associated with both diagnostic categories, however Social and Personal identity orientation were significant predictors of probable CPTSD diagnosis, but not probable PTSD diagnosis. Greater Personal identity orientation, that is, viewing oneself as individualistic, was associated with increased likelihood of CPTSD. In contrast, greater Social Identity orientation, that is, stronger group membership identification, was associated with reduced odds of CPTSD diagnosis. Identifying as a victim of the conflict was not significantly associated with risk for PTSD or CPTSD outcomes.Conclusion:Greater sense of Social Identity and cohesion is suggested to be protective against CPTSD development, whereas greater personal identity orientation is a risk factor. Theoretical perspectives considering the role of social and personal identity may be valuable in understanding individual risk for CPTSD in post-conflict societies.

The article examines the dialectics of modern Volyn media. It was determined that modern media texts lose their journalistic features and, as a result of the democratization of society and the media space, are supplemented with a number of lexemes that are usually used in spoken speech. It has been found that dialect lexemes give speech a local flavor, sometimes serve as an illustration and expression of the text. Some words have double semantics, they enrich the text, make it more expressive. Individual lexemes are used only in quoted texts to convey the peculiarities of the hero’s speech. It has been found that dialectics simplify the text, bring it closer to a conversational style. Many dialect lexemes give the text a reduced tonality, make it possible to reproduce the speech of a band, a fair. Certain words are used with a touch of caress, which creates an effect of ease in speech. It was found that many dialecticisms can be used to emphasize the negative content of the message and to emphasize the contemptuously negative assessment of the situation. In some texts, words acquire a double negative connotation with the help of graphic symbols – quotation marks. It was determined that the authors of the articles use dialectics to describe the negative hero. Sometimes dialect words are used to denote some positive phenomenon. Rarely, dialecticism is used in the text without additional semantic connotations only as a neutral synonym to avoid tautology. Such words are used as absolute synonyms. In the Volyn media, words that have passed from the category of colloquial vocabulary to a scientific and journalistic text, as well as local words that have acquired a wider meaning in the texts than is fixed in the dictionary, have also been found.

THE POETICS OF DISMEMBERMENT: EROSAND IDENTITY IN THEALBA In its exploration of the effects of intimacy on the human psyche, thealba1 portrays the dramaofthe emergence oftheself. The genre as a whole manifests an explosion of interest in the construction ofthe self and its boundaries, aswell as in the effect eros has on self-definition. The power oflove to redefine the self andto reconstitute identitybecomes a persistentunderlying alba theme. In its imagery of dismemberment--of isolating andrearranging corporeal structures~and in its narrative scenario ofpassionate but short-lived love,2 the alba portrays a selfthat under- {;oes dissolution and recreation. The identity thatalba lovers are eftwith at the completion oftheir song involves diminution and loss. Their alba elegizes the lonely, solitary and fragmented futures they foresee. Theloverswhostarinthealbahave anidentitythatissocially determined. Specifically, thealbalady's identityisdictatedbyher legal and social status asthewife ofan aristocraticlord; the lady's lover is a knight. The lovers recognize that a gap exists between social and individual identity when social identity comes into conflict with personal desire: the lady's marital status prohibits any licit union between the pair. In describing the parameters of identity, Erik Erikson discusses a process " 'located'inthe core of the individual andyet also in the core ofhis communal culture, a processwhich establishes, in fact, the identity ofthose two identities " (22). For our fictive alba lovers, the suffering causedby the conflictbetween individual and communal identity is manifest in the song's use ofthe imagery ofdismemberment. The necessity for the lovers' reassessment of the self in the alba emerges from their dissatisfaction with social identity. The lovers' ambivalent, if not antagonistic, relationship to society as expressed in their laments indicates their divergence from societal norms. The lovers consequentlyreject social identity, defining themselves anew based on their opposition to social, legal and communal institutions. The act of rebellion may be seen to coincide with or to generate the lovers' recognition of self-consciousness . The marked difference that the lovers discern betweenthemselves andotherstransforms theirsense ofself,underscoringconsciousnessbothoftheirseparateness andoftheirindividuality . 134Gale Sigal Freud described the conflict between lovers and society as inevitable even when love is not adulterous: On the one hand love comes into opposition to the interests of civilization; on the other, civilization threatens love with substantial restrictions __Wederivetheantithesis betweencivilization andsexuality from the circumstance that sexual love is a relationship between two individuals inwhicha thirdcanonlybesuperfluous ordisturbing, whereascivilizationdependson relationshipsbetweenaconsiderable numberofindividuals. When alove-relationship is at itsheight there is no roomleft foranyinterestintheenvironment; a pairofloversare sufficient to themselves. {Civilization and itsDiscontents, 50, 55) Howmuch more intense mustbe the self-sufficiencyandexclusivity of a passionate love that is outlawed from the start and is pursued despite inherent dangers. In setting their union against society,alba lovers forma societyoftheir own, a "societyoftwo." The alba hinges upon the opposition between lovers and society; itcontrastsarapturous, gratifyingandself-centeredrealm of love with an empty, mundane, mercenary and often base marital relationship. Although alba lovers outwardly conform to existing societal constrictions, they resent society's antipathytoward their rebellion against its norms. Their realization that social convention is antagonistic to their needs generates on the part of the lovers a keen awareness oftheir inner selves, ofthe fact that a crucial part of their being is expected to remain hidden, unheeded —suppressed. The lovers' affirmation of personal feeling over social rule impelstheirrecognitionandacceptanceoftheirindividuality. Not onlydotheyquestionsocialhegemony,butindefianceoflaw,they unite, experienceperfectpleasure, andareneverapprehendedor punished for their transgression, despite the potential peril of their actions. In acting on emotions that define their difference from the rest of the community, the lovers achieve a heightened sense of self, but as Freud was to note, such a sense of self concomitantly entails alienation from others: Two peoplecomingtogether forthe purposeofsexualsatisfaction, in sofarastheyseekforsolitude,aremakingademonstrationagainstthe herd instinct, the group feeling. The more they are in love, the more completelytheysuffice for each other. (Freud,GroupPsychologyand theAnalysis ofthe Ego, 93) Poetics of Dismemberment135 The lovers' detachment from their community is evident in the isolatedsettingsoftheirtrysts, aswellasin the expressedneed for secrecyandconcealment. Inmostalbas,thepoetemphasizeshow alonetogethertheloversare,secludedeitherinaremote,pastoral greenworld or in a recessed inner chamber.4 The lovers' removal from the court evinces the fact that the affairhas become, according to Saville, "an independent world ofvalue."5 Violating legal and communal ties, the lovers' bond takes precedence over all else. If illicit love engenders a sense of individuality because...

The interrelation between social and individual identity is one of the most complex and contradictory conundrums in social science. Most identity theories clearly state that identity has two main components: individual or “self ” identity (which includes role identity) and collective or “we” identity (which includes group identities and social categories). Thoits and Virshup (1997) defined individual identity as a result of identification with a particular type of “person” and social identity as a result of identification with a group or category. Social identity is usually described in terms of group similarities and reflects shared interests, values, and beliefs, while individual identity is defined as a set of individual features and provides a basis for differentiating an individual from other people. These features have a certain constancy, or at least continuity in time and space.

Individuals construct their own identity, but they do not construct their identity just as they please; they do not construct it under circumstances chosen by themselves, but under circumstances encountered, given and transmitted from the past. (Darity, Mason, and Stewart 2006, 290) Identity can’t be compartmentalized. You can’t divide it up into halves or thirds or any other separate segments. I haven’t got several identities: I’ve got just one, made up of many components in a mixture that is unique of me, just as other people’s identity is unique to them as individuals. (Maalouf 1998 [2000], 2) The Economics of Identity What is the “economics of identity?” In fact, the meaning of that expression is ambiguous and contested (Kirman and Teschl 2004; Fine 2009). Many nonetheless associate it with Akerlof and Kranton’s (2000) proposal to introduce the concept of social identity into economics by expanding the traditional Homo economicus utility function to include a set of self-images associated with the individual’s different social identities. On that view, people gain or lose utility according to how their social identity self-images are affected by their interaction with others. However, this does not explain the role that individuals have in determining which social identities they wish to have. That would entail having some account of how individuals choose certain social identities and also some explanation of the extent to which they are influential in determining what social identities they have. That is, it would entail having some understanding of the relationship between who they are, or what their personal identity involves, and their many social identities. Akerlof and Kranton, though they do not refer to personal identity, implicitly equate it with the individual’s utility function. However, because the utility function only tells us how people are affected by their social identities, it does not allow us to say how they influence their determination, thus making it the choice of the economic modeler to say what social identities individuals have. That is, with no real account of personal identity, they are unable to explain the relationship between personal identity and social identity. I argued in the previous chapter that on a capabilities conception of the individual people’s development of their capabilities goes hand in hand with their development of a special personal identity capability that allows them to keep narrative accounts of themselves. If one capability they develop, then, is of being able to elect particular social identities, how they keep narrative accounts of themselves constitutes a way of explaining the relationship between personal identity and social identity. Yet it would be a mistake to say that their doing this gives people complete freedom to determine what social identities they will have. Recall from Chapter 3, then, that in contrast to the psychology’s social identity approach and Turner’s self-categorization theory (Turner 1985) that Akerlof and Kranton draw on, the sociological approach to identity assumes that individuals and social groups mutually influence one another. On this view, the personal and social identities of individuals and also the identities of social groups are all mutually determined. On the one hand, the social construction and assignment of social categories to individuals influences what social groups they belong to and thus what social identities they elect. This in turn influences their personal identities. On the other hand, the social groups individuals belong to and the social identities they elect influences the formation of social groups and the construction of social categories used to represent those social groups. This frames the evolutionary-relational side of the individual conception developed previously in much broader terms that allow us to begin to capture the more indirect social influences that operate on individuality. In effect, what we try to do here, then, is locate that individual conception in an “identity dynamics” (Potts 2008) that operates across individuals and groups.

Currently, in the context of digitalization of the media, the key question is the criteria for evaluating a journalistic text, its effectiveness, and to what extent a particular media text responds to a social request. At the same time, within the corpus of Russian journalistic texts, a group of regional / community/local journalistic texts should be distinguished, which, without any doubt, have a number of distinctive features. The authors of the article consider the unity of the conceptual space to be one of the key such features (or evaluation criteria). The article presents the experience of analyzing about 500 texts of Ural journalists. The main goal is to select the basic concepts on the basis of which, according to the hypothesis, the Ural community journalistic text is organized as a kind of integral structure / system, as a cultural phenomenon. With the help of the Advego online SEO analysis program, a set of basic concepts for community journalism of the Ural Federal District was determined, determining its relative uniqueness and sustainability.The article also presents a conceptual analysis of two texts posted on regional information platforms in the Ural region.The analysis of theoretical research in the field of philological regionalism and a fairly extensive amount of empirical data obtained gives researchers the opportunity to conclude that the unity of the conceptual space determines not only the integrity and uniqueness of the mental field of the inhabitants of the Ural Federal District, but also allows us to talk about the existence of the Ural journalistic text as a cultural phenomenon.

A central theme of social philosophy is that man and society are interrelated. Humans are physiologically and psychologically adapted to live and interact with others in groups and in society. In other words, humans have both an individual identity and a social identity. Personal identity can change according to the perceptions and stimuli of the environment. In other words, it can be said that individual identity is influenced by social identity to adapt to the environment. In fact, social identity or group identity has a stronger influence than individual identity. A person may take some actions that do not fit his individual identity in order to be recognized in the society. There are significant interrelationships between individual identity and social identity. People who develop a collective identity as a member of a group can change and redefine their personality when they act in certain situations. Toni Morrison 's novel A Mercy (2008), which is the subject of this paper, deals with the conflict between individual identity and social identity and the social processes that influence individuals' decision making. The novel is also about the helplessness of the individual in the face of society. A Mercy uses the characters in the novel to illustrate the influence of society and social interactions, i.e. a dominant power over the individual, on the process of identity formation and how one is shaped by social forces.

Music and art occur in many settings and forms. Both means of expression provide meaning-making practices where the addresser and the addressee participate in different capacities and create dynamic processes involving context and culture. The theme of the relationship between music and art and identity is growing in importance. Both music and art develop emotional, social, and cognitive ties. Art and music can shape and strengthen social and individual identities. They can express and maintain preexisting identities and can also provide resources to negotiate and contest identities and construct new ones. Both means of expression, consciously and/or unconsciously, provide individuals with the chance to understand themselves and their place in the world. That is why both music and art play a relevant role in diasporas, such as the Basque American diaspora in the West of the United States. Music and art serve as the strategies to explore individual and social identity; identity formation and construction are contested and diasporic consciousness invigorated. Basques in the American West are clear examples of identity negotiations through art and music. Several instances will be presented to evince that through creative ways, Basque Americans maintain, negotiate, and develop their identities and make meanings of their place in the world

Identity is a concept that consists of many concrete and abstract elements, both individually and socially. Individuals form groups emotionally and consciously within the framework of this concept and build different social identities. Social identity brings individuals together within their groups around similarities and differences, completing it as an integral part of their own self. Social identity constructs individuals and groups in societies by representing them with many character traits and self-creation motivation. Language is one of the most important characteristics in self-motivation and representation in the social identities of individuals and groups. Spoken language and its varieties (dialects) shape the identity of the individual throughout their life from birth and help them to reveal their subjectivity within the framework of a separate social group identity. Spoken language and its varieties (accent/idiom/dialect) shape the identity of the individual throughout their life and help them to reveal their subjectivity within the framework of social group identity. The subject of this study is the status of the dialect element as one of these preserved features constituting and developing the social identity of the individual in the city of Bursa. Data were collected through field research, using the qualitative analysis method. As the structure of dialects is most intensively observed in villages, the sample consisted of people selected only from the villages of Bursa city, mountain villages in particular. The people chosen in terms of representation ability were individuals with different characteristics pertaining to education, age, and occupational groups. The linguistic features and structure of the dialect used in Bursa are not examined in the study. The aim of the study is to reveal, with the qualitative field study conducted with the source persons, that the social identity approach is one of the representations that builds the individual and society.

Identity is one of the most complex and multidimensional terms of social sciences and humanities, which attracts attention of many intellectuals and researchers. We are social beings; thus, we have social identities. Our social life is impossible without a framework and basis for developing social and individual identities - without them no one can build meaningful or consistent relationships with other people. Social identity as the basis for identifying socially significant “similarities” and “differences” between individual and collective actors allows for continuous communication and sustainable interaction in the community. Explanations of social identity and factors influencing its cannot be limited to any theory or scientific school. Thus, the authors study the concept of social identity as defined by theories of macro- and micro-levels, and also by theories of social order and integration. The article starts with the macro-sociology theorists E. Durkheim and M. Castells and considers such concepts as “mechanical solidarity”, “organic solidarity”, “legitimizing identity”, “resistance identity” and “project identity”. The authors consider the views of representatives of the symbolic interactionism focusing on the concepts of “self” and “mind”, primarily in the theory of G.H. Mead; the ideas of Ch.H. Cooley based on the concepts of “looking-glass self” and “primary group”; the works of M. Rosenberg devoted to “self-concept”; the theories of H. Tajfel and A. Giddens describing identity and its varieties; and, finally, the views of P. Bourdieu and R. Jenkins. The authors conduct a kind of the preliminary comparison of the mentioned approaches to identify the features of their theoretical argumentation and the role of ‘identity’ in the theory of social order and theoretical-methodological dilemma ‘subject-structure’.

Many political struggles for emancipation seemingly presuppose identity politics: a form of political mobilization based on social kind membership, where some shared experiences or traits delimit “belonging.” This is because social and political philosophers typically hold that contemporary injustices such as oppression and discrimination are structural, systematic, and social. In being structural, they have their causes in norms, habits, symbolic meanings, and assumptions unquestionably embedded in and underlying institutional and social arrangements. In being systematic, social injustices exist throughout a society and usually over a period of time, so that societal institutions come to form interlocking webs that maintain and reinforce injustices experienced. And in being social, contemporary injustices are grounded in socially salient self- and other-directed identifications, where such identifications typically fix social group membership. Social injustice is not incidental and individual but targets members of certain groups due to their group membership: typically, due to individuals’ gender/sex, sexuality, race, ethnicity, ability, and/or class. Elucidating the nature of social identities then appears to be necessary in order to understand contemporary social injustices. We may face oppression due to membership in a collective, where others impose such membership upon us; or we may personally and voluntarily identify with an oppressed collective for which we seek political recognition. Thus, the expression “social identity” can denote either a group-based or an individual phenomenon, which needs disambiguating. We can ask on what basis are, for example, all women as women bound together (what constitutes their collective kind identity)? Or is gender identity essential to a person qua that person (are certain social classifications part of our individual identity)? Additionally, there are different modes by which social identifications and identity formation can take place: this may be voluntary (we choose certain identifications), or ascriptive (certain identities are attributed to us by others). However, elucidating particular social identities is riddled with difficulties, and this has generated various so-called identity crises. Identity politics presumes the existence of social kinds founded on some category-wide common traits or experiences. But as many have argued, no such transcultural/transhistorical commonality exists because our axes of identity (gender, race, ability, class) are intertwined and inseparable. In an attempt to unlock this impasse, the past few decades have witnessed lively philosophical debates about the nature of social identity more generally, and about the character of particular social identities.

The concept of sustainability is encouraged to preserve natural resources, social values, cultural heritage, and economic capital, which already exist to make available them for the next generations. Moreover, to enhance the level of sustainability in communities, numerous scholars indicated both individual and community identities play a crucial role. Sustainability is attainable and successful if there are compatibility and balance among cultural diversity, social justice, environmental responsibility, and economic equality as well as be able to attract people and appeared in their values and behaviors. Due to the critical role of social identity for improving the capacity of the people by changing their values and behaviors, it can be argued that social identity plays a vital role to achieve and support the concept of sustainability. Besides, place identity is linked to meanings and perceptions held by the people concerning their environment. Thus, the effect of social and place identities to achieve sustainable city has been identified as one of the urban design issues for contemporary cities. In this regard, the main aim is how social and place identities can contribute to promoting sustainability approaches and behavior in communities. The methodology of this study is an integrative literature review based on existing documents and studies. As a result, the research would convey to understanding the dynamic role of social and place identities for enhancing the level of sustainability in urban communities.

The article considers modal words as a means of verbalization of intentional states in the modern journalistic discourse of Germany. The author has developed an intentional approach that allows revealing the potential of these linguistic units in the aspect of this scholarly problem. The factual basis of this research is represented by journalistic texts as fragments of discourse, which were extracted by continuous sampling from such modern periodicals in Germany as «Deutschland» and «Spiegel».

The article considers deverbal substantive as a means of verbalization of intentional states in the modern journalistic discourse of Germany. The author has developed an intentional approach that allows revealing the potential of these linguistic units in the aspect of this scholarly problem. The actual material of the is represented by journalistic texts as fragments of discourse, which were extracted by continuous sampling from such modern periodicals in Germany as «Deutschland» and «Spiegel».