Process Of Identity Change Research Articles

Drug Identity Change Processes, Race, and Gender. II. Microlevel Motivational Concepts

Events and experiences that are damaging and which sever young people from normative ideals and positively sanctioned statuses (marginaliza-tiori) create feelings of alienation or social isolation within them and earn them undesired statuses and treatment from important others. An underlying premise of the drug-use identity change model is that individuals are motivated toward drug-related identity change because of such socially defined problems with existing ego identities (ego identity discomfort and lost control in defining an identity) in childhood and early adolescence and that certain macrolevel phenomena (e.g., social appraisal sources and social climate conducive to drug use) provide an opportunity structure for that change. Part 2 of this paper describes each of the three motivational concepts and how they vary by race and gender in the process of becoming a drug misuser. Part 3 discusses the two macrolevel opportunity concepts and how they vary by race and gender.

Drug Identity Change Processes, Race, and Gender. I. Explanations of Drug Misuse and a New Identity-Based Model

The present paper explores race and gender differences in a recent theoretical model (Anderson, 1994), consisting of several micro- and macrofactors, that helps explain the identity-related processes of drug misuse. The approach is qualitative, featuring in-depth interviewing with 45 self-identified drug addicts. The study uncovered support for the general concepts of the identity-based model across four subgroups: Black females, White females, Black males, and White males. However, important race and gender differences emerged. Gender and race-related socialization and stratification explain most of the differences and suggest reconceptualization of the model. The investigation further demonstrates the promise of identity-based approaches in extending our knowledge of the etiology of drug misuse and related intervention policies.

The Transformative Power of Story‐telling among Peers: an exploration from action research

ABSTRACT In this paper, the transformative potential of exchanging stories of experience and practice among peers is explored. Drawing on a participatory action research study with beginning teachers in an internship system, the role of story‐telling is traced, both as an obstacle and a contributor to professional development. In addition, the use of narrative by the teacher educator is examined, in initially providing some articulation of a ‘voice’, previously suppressed within the group culture. It is argued that, unless some of the narratives told by beginning teachers are ‘rewritten’ in constructive ways through reflective processes, little constructive transformation of classroom practices will ultimately occur as a result of such story‐telling. However, the function of narrative in enabling the formation of a group culture appropriate for this ‘rewriting’ is also described and analysed, as is the process of identity change for the participants involved – once transformative story‐telling becomes the...

The identity change process: A field study of obesity

This paper is an attempt to fill a void within the interactionist literature by presenting an inductively generated model of the “identity change process.” This model treats the change process from a career focus, and thus addresses both the internal (cognitive), and the external (public) features of the identity change process. The adoption of a new status is seen to occur through two sequential internal or cognitive processes. The first is “recognizing,” wherein the individual must come to recognize that the current status is inappropriate. The second is “placing,” wherein the individual must locate a new, more appropriate status. These cognitive processes are triggered by, and mediated through status cues, which exist in the external environment. In response to status cues, the individual comes to recognize that the initial status is inappropriate and, then locates a new, more appropriate status. These cues can be either active or passive. Active cues are transmitted through interaction, while passive ...

An Expression of Cultural Change: Invisible Converts to Protestantism among Highland Guatemala Mayas

The process of religious conversions to Protestantism is widespread and rapid in the underdeveloped world, and the numbers in Latin America are especially significant (Stoll 1990). It affects urban and rural peoples of varied cultural and ecological backgrounds. Often, major economic changes are either attributed or related to the significant ideological shift associated with religious conversion. The nature of the changes taking place as individuals or families convert is complex. In Latin America, and particularly in Guatemala, people may convert for reasons as varied as the popularity of a Protestant political leader (president Rios Mont), an earthquake, and the ongoing violence (Annis 1987). Nash (1960) found alcoholism to be one of the major reasons for conversions, and refers to Protestantism as the Alcoholics Anonymous of Maya Indians. Economic (Redfield 1962; Wasserstrom 1976; Brintnall 1979), political (Falla 1980), and social reasons (Reina and Schwartz 1974) have been cited as the basis for conversion to Protestantism in the area. Some scholars have pointed to the tendency of studies to provide limited attention to experience, discourse analysis, and other processes of identity change within which conversion may be understood (Heirich 1977; Snow and Machalek 1984; Taylor 1976). Historical accounts of Protestantism's introduction to Latin American countries (i.e., Garrard Burnett 1990; Stoll 1990; Rose and Brower 1990) elaborate on the type of discourse that different denominations use in their missionary enterprises, often through development or education projects. The association of economic development through progress and modernization with Protestantism has been explicit in the teachings of Protestant missionaries and writers (Dennis 1906) and the social and economic benefits of associating with Protestants is emphasized by numerous recent studies (e.g., Tapp 1989; Manning 1980; Green 1978). In the case of western Guatemala discussed below, the connections of trade, capitalization, and conversion are apparent. As suggested, the reasons for conversion are complex, and while their identification is important, so are the implications of the rapid change and the way in which it is taking place (Scotchmer 1986). The rate of religious change highlights the deeper changes that are taking place at all levels of society and may indirectly affect further changes. The impressive showing of Protestant candidates in the national elections of 1990 is significant, as it reflects the continuation of conservative trends within a framework of North American, free market, and modernization discourse in the midst of repression. The new political alliances often overlap with religious and economic interests that presently serve the interests of relatively few Mayan

Do Converts Always Make the Most Committed Christians?

This paper presents an attempt to clarify the distinction between religious commitment and the identity change process through which an individual becomes religiously committed. It is argued that conversion and commitment have often been incorrectly equated in the social science literature. The question is asked whether those who have converted to a particular religious perspective are more committed than those who have been brought up in that tradition. The latter are referred to as alternators. Using a sample drawn from among born-again Christians, it is demonstrated here that religious commitment can be seen to vary within, but not between groups of converts and alternators. Religious commitment, it is argued, is sustained by interaction with other believers after recruitment to the religious group has taken place.

From Pagan to Pullo: ethnic identity change in northern Cameroon

Opening ParagraphThis paper explores the nature of ethnic identity in the small town of Guider in northern Cameroon. It focuses on the process of ethnic identity change, specifically upon the incorporation into the Fulbe (sing. Pullo) ethnic group of individuals who originate outside it. Ethnic group change of this kind is not unknown in Africa (see Little, 1951; Richards, 1954; Banton, 1957; Wallerstein, 1960; Burnham, 1972; Salamone, 1975; Nicolas, 1975; Vaughan, 1981). The data in this study contribute to a growing body of literature concerned with ethnic boundary crossing, but, I shall argue, they suggest that we re-examine certain widely held assumptions about ethnicity and the process of ethnic assimilation.