“Now We Will Have the Dalit Perspective”

This article seeks to resolve the present impasse within Dalit theology generated by an overreliance on and undertheorizing of the question of Dalit identity. It argues that the implicit location of Dalit theology as a theology of identity does a disservice to Dalit theology itself. Rather, what is needed is to nuance the question of Dalit identity and then flesh out what we mean when we speak of “the Dalit perspective.” Key to doing this is to reconceptualize Dalit identity as a fluid identity: that is, an identity that both destabilizes and allows for the assemblage of alliances among all afflicted.     

Thinking about multiple identities boosts children’s flexible thinking

Studies of children's developing social identification often focus on individual forms of identity. Yet, everyone has multiple potential identities. Here we investigated whether making children aware of their multifaceted identities—effectively seeing themselves from multiple angles—would promote their flexible thinking. In Experiment 1, 6‐ to 7‐year‐old children (N = 48) were assigned to either a Multiple‐Identities condition where they were led to consider their multiple identities (e.g. friend, neighbor) or to a Physical‐Traits condition where they considered their multiple physical attributes (e.g. legs, arms). Children in the Multiple‐Identity condition subsequently expressed greater flexibility at problem‐solving and categorization than children in the Physical‐Traits condition. Experiment 2 (N = 72) replicated these findings with a new sample of 6‐ to 7‐year‐old children and demonstrated that a Multiple‐Identity mindset must be self‐relevant. Children who were led to think about another child's multiple identities did not express as much subsequent creative thinking as did children who thought about their own multiple identities. Experiment 3 (N = 76) showed that a Mmultiple‐Identity framework may be particularly effective when the identities are presented via generic language suggesting that they are enduring traits (in this case, identities depicted as noun phrases rather than verbal phrases). These findings illustrate that something as simple as thinking about one's identity from multiple angles could serve as a tool to help reduce rigid thinking, which might increase open‐mindedness in a society that is becoming increasingly diverse.     

Concealability beliefs facilitate navigating intergroup contexts

Living in a diverse world requires the ability to navigate intergroup contexts. However, interacting with outgroup members can cause anxiety that leads to lower-quality interactions and avoidance of future contact. One reason people experience this anxiety is the concern that others will judge them on the basis of an identity. These concerns may be reduced among people who believe the identity is unperceivable by others. The belief that one's identity is concealable may therefore reduce intergroup anxiety and ease people's experiences in intergroup contexts. The present work tests this proposition in two studies and finds that individual differences in concealability beliefs are negatively associated with intergroup anxiety and positively associated with the propensity to initiate intergroup contact and with the quantity and quality of people's cross-group friendships. Materials, data, and code for both studies and a pre-registration for Study 2 are available online ( https://osf.io/4cjhg/ ).     

Multiple identities and career development of GLB immigrants

There has been increasing interest in the study of career development and career counselling for the gay men, lesbian women and bisexual (GLB) people given the clear link between sexual orientation and career development in the past two decades. Yet, there is still a relatively dearth of literature in this area, especially, much is unknown about the career identity and other related identity development experiences of GLB immigrant adults whose acculturation process intersects with cultural identity, race and ethnicity and sexual identity as they rebuild their careers in the host country. This article aims to explore the connections between multiple cultural identities and their affect on career development. It builds upon the current literature, uses some career development theories, and proposes career development and career counselling interventions for the target group.     

Admiration and adoration: Their different ways of showing and shaping who we are

Admiration and adoration have been considered as emotions with the power to change people, yet our knowledge of the specific nature and function of these emotions is quite limited. From an interdisciplinary perspective, we present a prototype approach to admiration and what has variously been labelled adoration, worship, or reverence. Both admiration and adoration contribute to the formation of personal and collective ideals, values, and identities, but their workings differ. We offer a detailed theoretical account of commonalities and differences in the appraisal patterns and action tendencies associated with the two emotions. This analysis reveals that admiration motivates the internalisation and emulation of ideals embodied by an outstanding role model. Adoration motivates adherence to the teachings and expectations of a meaning maker and benefactor perceived as superhuman or sacred. Thus, the primary function of admiration is to promote individual learning and change, whereas adoration primarily serves to bind communities together.     

A comparison of concepts in self-psychology and Winnicott's theory of the development of the self

The humiliation and traumatization of political opponents during periods of violent and non-violent conflict can create deadlocked situations with great potential for regression, and may serve to aggravate the conflict or escalate the level of violence. In this article, I will examine this type of regressive dynamic. My point of departure is the current terror situation and the “war against terror” as it is being conducted in different parts of the world. The key concepts in this connection are violations of human rights, victim psychology, group processes and the development of regressive group identities. Political-ideological-religious discourses can serve to mediate between collective unconscious fantasies and the actual misery/humiliation experienced at group and individual levels. They can reinforce an identity as victim, and the significance of this identity is often underestimated when the background of terror and violent conflicts is being analysed.     

What's love got to do with it?: (Un)bending identities and conventions in Gurinda Chadha's Bend it Like Beckham

The connection between religion and football is not lost on film-maker Gurinder Chadha, who, in her film Bend it Like Beckham Bend it Like Beckham. Directed by Gurinder Chadha. Kintop Picture, 2002  [Google Scholar], charts the passions of a young woman called Jesminder (Jess), whose devotion to the game of football, and in particular David Beckham, and her determination not to cut herself off from her Sikh faith, culture and family, feature prominently in this cinematic depiction charting a young woman's quest to become a professional footballer. When applied to the study of identity formation, Gurinder Chadha transforms the bend-it-like-Beckham technique into a theoretical premise through which a critical examination into the complex trajectories and contesting traditions underscoring culture, race, gender and religious formation(s) can be examined on and off the football field.     

Secular or nonreligious? Investigating and interpreting generic ‘not religious’ categories and populations

In research dealing with religious affiliation, generic nonreligious categories – ‘no religion’, ‘not religious’, ‘nonreligious’, ‘nones’ – are frequently used to measure secularity and secularisation processes. Analysis of these categories is, however, problematic because they have not received dedicated methodological attention. Using qualitative research conducted in the UK, this article investigates what nonreligious categories measure and, specifically, whether they indicate non-identification or disaffiliation as assumed or an alternative form of cultural affiliation. Findings suggest that generic nonreligious categories are sometimes used to express substantive positions and public identities, and that these are diverse. These findings flatten distinctions between religious and nonreligious categories as ‘positive’ and ‘negative’ respectively and indicate problems therefore in using nonreligious identification to measure secularity and secularisation. They suggest nonreligious identification is, however, a useful indicator of the advance of nonreligious cultures and the ‘nonreligionisation’ of societies.     

Recognition of seven spiritual identities and its implications on children

Seven spiritual identities are determined based on a study conducted on a group of 125 participants. The objective of the study was to examine (a) how spirituality is experienced individually and collectively; and (b) identify the commonalities and differences in spiritual experiences. The participants ranged in age from 17 to over 55, and were recruited from three sources. One group consisted of an on‐campus population of undergraduate students majoring in different disciplines. The second group consisted of faculty and students who attended annual seminars on ‘Spirituality and Children’. The third group consisted of participants at meetings and conferences who volunteered to participate in the study. Altogether they formed a self‐selected sample of 29 males and 96 females, representing different religious and non‐religious backgrounds. Based on the analysis seven spiritual identities are recognised and presented and broad classroom strategies for professionals working with children are discussed.     

Atheists and Agnostics Negotiate Religion and Family

Through in‐depth interviews with scientists at elite academic institutions—those particularly likely to have no firm belief in God—we provide insight into the motives scientists who are not religious have for joining a religious group and the struggle faced by these individuals in reconciling personal beliefs with what they consider the best interests of their families. Narratives stress the use of resources from identities as scientists to provide their children with religious choices consistent with science and in negotiating spousal influence and a desire for community. Findings expand the religious socialization and identities literatures by widening the range of understanding of the strategies parents utilize to interface with religious communities as well as lead to more nuanced public understanding of how atheist and agnostic scientists relate to religious communities.