IDENTITY
Basically,
we do know that identity is something that differentiates one man from another.
We also use the same term to name objects. In a simpler explanation, all of us
have an Identification Card to identify who we are. But that is not just it.
Identity is what has been developed and the product is our own self.
According
to David Buckingham, identity is something we uniquely possess: it is what
distinguishes us from other people (PERSONAL IDENTITY). Identity also implies a
relationship with a broader collective or social group of some kind: we imply
that our identity is partly a matter of what we share with other people (SOCIAL
IDENTITY).
We
usually think that people have particular ‘attributes’ that they carry inside
them and we believe that people have somewhat fixed ‘inner essence’ (qualities
beneath the surface). We also say that some people have ‘different levels of
power’ which means they are more/less able to achieve what they want in their
relationships with others, and society as a whole.
Foucault
rejected this view. He believed that the self is being defined by a continuing
discourse in a shifting communication of oneself to others. He also rejected the
idea of people having some sort of inner power, because he believed power is a
technique or action in which people use to communicate/engage, thus: Power is
exercised, not possessed.
Foucault
developed a theory: Technologies of The Self. Foucault describes this theory as
the means for an identity search or self-construction through processes of life
including speaking and writing. From what we know, classical view of identity
is a something which is fixed. Meanwhile, Foucault came in later and says that
an identity is defined by interactions with others, which is not a fixed thing
within a person. It is a shifting, temporary construction – an ongoing process.
This theory was described as ways individuals act upon themselves to produce
particular modes of identity and sexuality. These “technologies” include
methods of self-contemplation, self-disclosure, and self-discipline. People
construct themselves as a way to construct their identity with the help of
technologies such as blogs, social networking sites, mobile phones.
We will look at
identity from three perspectives:
1) Gender
2) Ethnicity
3) Religion
A) GENDER
From birth, children are assigned a
gender identity and are socialized to conform to certain gender roles based on
their biological sex. Children are taught the difference of gender roles within
the sexes, shaping masculinities and femininities. Basic gender roles are
colors: Blue is for boys and pink is for girls. Another example is the toy
products: Cars and robots are for boys and dolls are for girls. Maybe a woman’s
iconic skill is cooking and knitting while men should be good at fishing and
carpentry work.
Judith Butler (1988) argues that “gender
identity is a performative accomplishment compelled by social sanction and
taboo (520)”. In other words, gender is not the starting place. Gender is
constructed repeatedly through time by the act of your performance. Gender is
informed by what is already historically established, thus, performed and
followed by the people around you. We are forced to follow these gender roles
because there exists a party that has established the binary gender system as
determinate. However, if gender was not properly performed, a different
repetition of acts will take place and would result in a different gender.
There are also social expectations and taboos that discourage us from doing so.
With new media technologies, dominant
gender divisions can be put to an end. The Internet can be used as a platform
to educate public on gender diversity. However, the traditional groups that were
put together because of perceived biological similarities need to find new
means of connection based on choice.
B) RACE AND ETHNICITY
According to Eugenia Siapera in her
book, Understanding The Media, stated
that Manuel Castells (2000) accepts that race and ethnicity still exist in the
network society, but he argues that they no longer have any power to provide
strong common identities. This is because any race and ethnic is defined by
their clear and relevant territorial basis – which provides common ethnic
bonds. However, they (race and ethnicity) have lost their historical
significance due to the delinking between identities and spaces. In other
words, because ethnic identities are no longer bound to specific territories,
and because also space itself becomes delinked from geography, ethnicity cannot
provide meaning for individuals living in the network society. We no longer
hold ourselves rooted in particular territories, as we are letting the
participation of different networks come to us. These different networks may
also be not bounded to geography, but they create their own space.
New media technologies bring positive
and negative impacts on race and ethnicity.
From
positive views: We can say that race and ethnicity could proliferate/increase
rapidly with the existence of the Internet. The Internet also allows
communities from all around the world to socialize and get together to pursue a
political goal. For an example, the Internet allows communities from all around
the world to communicate and protest bombings in Syria and Palestine. There are
even websites to collect donation for the victims of the bombings.
From
negative views: With the existence of new media technologies, the issue of
ethnicity diversity occurs – multiculturalism. As of now, we can see that new
culture always comes along and influence or assimilate in our original culture.
For an example, Malaysian youth nowadays prefer Western food than local ones.
They even prefer shops from foreign companies such as Starbucks, McDonald’s,
Kentucky Fried Chicken (KFC), and Sushi King. Westernization can also be seen
through fashion. Teenagers prefer foreign brandings and designs for their
clothes and footwear such as Adidas, Nike, Levi’s, Diesel and Guess.
C) RELIGION
According
to Anthony Giddens (1991), the meaning of “identity” from the classical views
is different with the modern times. Identity is not fixed and static, but it is
an ongoing process and a project. So does new media technologies have an impact
on religious identity then? Basically, religion is fixed because it was based
on dogma – a set of beliefs that is accepted by the members of a group without
being questioned or doubted. However, the modern society could use the
technology as a platform to carry out various functions which have made such
institutions go virtual. Religion is accessible when we are traveling, and by
this, I mean we could just log onto the Internet and go to some websites on
religion, search for religion teachings, and again there are mobile applications,
etc.
Another
point of the connectivity between religion and technology is that this
relationship resulted in the resurgence of religious identities. These may be the
reaction to the lack of clear guiding and moral principles for modern
identities. In other words, people use technology to exhibit their
understandings on religion in various ways and creating a new kind of identity
that promotes the same religion but have a hidden agenda. Examples are as shown
below:
"We Hate Islam" facebook page promotes anti-Islam.
Sisters In Islam (SIS) official website.
ConvertsToIslam is a website made by people to promote Islam teachings and discussion.
REFERENCES:
Buckingham, D. (2008). Youth, Identity, and Digital Media.
London: MIT press.
Butler, J. (1988). Performative Acts and Gender Constitution:
An Essay in Phenomenology and Feminist Theory. Theatre Journal, 40(4), 519.
doi:10.2307/3207893
Siapera, E. (2017). Understanding new media. Place of
publication not identified: Sage Publications.
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