Art Can Forge Racial Identity and Preserve the History and Values of a

Identity or feeling of belonging to a group

Cultural identity is a part of a person's identity, or their self-conception and cocky-perception, and is related to nationality, ethnicity, religion, social grade, generation, locality or any kind of social group that has its ain distinct culture. In this way, cultural identity is both characteristic of the private but also of the culturally identical group of members sharing the same cultural identity or upbringing. Cultural identity is a fluid process that is inverse by unlike social, cultural, and historical experiences. Some people undergo more cultural identity changes equally opposed to others, those who alter less often have a clear cultural identity. This means that they take a dynamic yet stable integration of their culture.^[one]

There are three pieces that make upward a persons cultural identity, these are cultural knowledge, category label, and social connections. Cultural knowledge is when a person connects to their identity through understanding their culture's core characteristics. Category label is where a person connects with their identity through indirect membership of said culture. Social connects is where a person connects with their identity through social relationships. Cultural identity is developed through a series of steps. Showtime, a person comes to sympathize a culture through beingness immersed in those values, behavior, and practices. Second, the person then identifies as a member of that culture dependent on their rank inside that community. Third, they develop relationships such every bit immediate family, shut friends, coworkers, and neighbors.^[2]

Cultural identity can be expressed through certain styles of clothing or other aesthetic markers

Clarification [edit]

Child with flag and a gun

Various modernistic cultural studies and social theories have investigated cultural identity and understanding. In contempo decades, a new form of identification has emerged which breaks downward the understanding of the private as a coherent whole subject into a collection of various cultural identifiers. These cultural identifiers may exist the result of various conditions including: location, sexual activity, race, history, nationality, language, sexuality, religious beliefs, ethnicity, aesthetics, and even food.^[3] As one author writes, recognizing both coherence and fragmentation:^[4]

When talking about identity, we generally define this word as the serial of physical features that differentiate a person. Thus at birth, our parents declare us and give united states of america a name with which they will place united states based on whether we are a boy or a girl. Identity is not only a right that declares the proper noun, sex, time, and place that one is born; the word identity goes beyond what we ascertain it. Identity is a function of elements that portrays one in a dynamic way, in abiding development, throughout the stages of life identity develops based on personal experiences, tastes, and choices of a sexual and religious nature, as well as the social surround, these being some of the main parameters that influence and transform the day to day and allow us to discover a new part of ourselves.

Categorizations near identity, fifty-fifty when codified and hardened into clear typologies by processes of colonization, state formation or general modernizing processes, are always total of tensions and contradictions. Sometimes these contradictions are destructive, but they tin can also be creative and positive.

The divisions between cultures can be very fine in some parts of the world, especially in rapidly changing cities where the population is ethnically diverse and social unity is based primarily on locational contiguity.

As a "historical reservoir," culture is an important cistron in shaping identity.^[v] Since one of the primary characteristics of a culture is its "historical reservoir," many if non all groups entertain revisions, either consciously or unconsciously, in their historical record in lodge to either eternalize the force of their cultural identity or to forge one which gives them precedent for actual reform or change.^{[half dozen]} Some critics of cultural identity argue that the preservation of cultural identity, existence based upon difference, is a divisive force in society, and that cosmopolitanism gives individuals a greater sense of shared citizenship.^[vii] When considering practical association in international society, states may share an inherent role of their 'brand up' that gives common ground and an alternative means of identifying with each other.^[8] Nations provide the framework for culture identities chosen external cultural reality, which influences the unique internal cultural realities of the individuals inside the nation.^[9]

Also of interest is the interplay between cultural identity and new media.^[10]

Rather than necessarily representing an individual's interaction within a certain group, cultural identity may be divers by the social network of people imitating and post-obit the social norms as presented by the media. Accordingly, instead of learning behaviour and knowledge from cultural/religious groups, individuals may exist learning these social norms from the media to build on their cultural identity.^[11]

A range of cultural complexities construction the way individuals operate with the cultural realities in their lives. Nation is a large factor of the cultural complexity, every bit it constructs the foundation for individual's identity but information technology may contrast with one'southward cultural reality. Cultural identities are influenced by several different factors such as ones religion, ancestry, peel colour, linguistic communication, form, education, profession, skill, family unit and political attitudes. These factors contribute to the development of one's identity.^[12]

Cultural identity is essentially how we every bit individuals cater to all positions of our lives. Nosotros may be teachers, students, friends, bosses, employees, etc. How we act and how our schemas contribute to our positions are the building blocks of our overall cultural identity.

Cultural arena [edit]

It is likewise noted that an individual's "cultural arena," or place where one lives, impacts the culture that person abides by. The environment, the environment, and the people in these places play a part in how i feels about the civilisation they wish to adopt. Many immigrants find the need to change their civilization in social club to fit into the civilisation of nigh citizens in the country. This tin can disharmonize with an immigrant's current belief in their culture and might pose a trouble, as the immigrant feels compelled to choose between the two presenting cultures.

Some might be able to conform to the various cultures in the earth past committing to two or more than cultures. It is not required to stick to one civilisation. Many people socialize and interact with people in one culture in addition to another group of people in some other civilization. Thus cultural identity is able to take many forms and can change depending on the cultural area. The nature of the impact of cultural loonshit has changed with the advent of the Net, bringing together groups of people with shared cultural interests who before would have been more likely to integrate into their existent world cultural loonshit. This plasticity is what allows people to feel like part of society wherever they go.^[13]

Linguistic communication [edit]

Linguistic communication allows for people in the group to discuss their values, beliefs, and customs, all of which help to create cultural identity. When children lose their languages, they lose function or all of their cultural identity.^[fourteen] When students who are non-native English speakers, go to classes where they are required to speak only English language, they experience that their native language has no value. Frequently this leads to loss of their civilisation and language birthday and this can lead to either a massive alter in cultural identity, or they detect themselves struggling to empathize who they are.^[14] Language also includes the style people speak with peers, family members, authorization figures, and strangers, including the tone and familiarity that is included in the language. The learning process tin can too exist affected by cultural identity via the understanding of specific words, and the preference for specific words when learning and using a second linguistic communication. Since many aspects of a person'southward cultural identity tin can be changed, such equally citizenship or influence from exterior cultures tin change cultural traditions, language is a principal component of cultural identity.

Education [edit]

Cultural identity is frequently not discussed in the classroom or learning environment where an instructor presides over the form. This often happens when the instructor attempts to discuss cultural identity and the issues that come with it in the classroom and is met with disagreement and can not make forward progress in the conversation. Moreover, not talking almost cultural identity can lead to issues such as prohibiting growth of education, evolution of a sense of cocky, and social competency. In these environment there are often many unlike cultures and bug can occur due to dissimilar world-views that forbid others from being able to think outwardly about their peers values and differing backgrounds. If students are able to remember outwardly, and then they tin non only amend connect with their peers, simply as well further develop their ain world-view. In improver to this, instructors should take into account the needs of different students' backgrounds in order to all-time relay the material in a way that engages the student.^[15]

When students learn that knowledge and truth are relevant to each person, that instructors practice non know everything, and that their ain personal experiences dictate what they believe they can better contextualize new information using their own experiences as well as taking into business relationship the dissimilar cultural experiences of others. This in turn increases the ability to critically think and challenge new information which benefits all students learning in a classroom setting. There are two ways instructors tin can better elicit this response from their students through active communication of cultural identity. The first is by having students engage in course give-and-take with their peers. Doing so creates community and allows for students to share their knowledge equally well every bit question their peers and instructors, thereby, learning near each other's cultural identity and creating acceptance of differing earth-views in the classroom. The second manner is past using active learning methods such every bit "forming small-scale groups and analyzing case studies". Through engaging in active learning students learn that their cultural identity is welcomed and accustomed.^[sixteen]

Immigrant identity development [edit]

Identity development amid immigrant groups has been studied across a multi-dimensional view of acculturation. Dina Birman and Edison Trickett (2001) conducted a qualitative study through informal interviews with first-generation Soviet Jewish refugee adolescents looking at the process of acculturation through three dissimilar dimensions: linguistic communication competence, behavioral acculturation, and cultural identity. The results indicated that "acculturation appears to occur in a linear pattern over fourth dimension for most dimensions of acculturation, with acculturation to the American culture increasing and acculturation to the Russian culture decreasing. However, Russian language competence for the parents did not diminish with length of residence in the country" (Birman & Trickett, 2001).

In a similar study, Phinney, Horencyzk, Liebkind, and Vedder (2001) focused on a model, which concentrates on the interaction between immigrant characteristics and the responses of the majority social club to understand the psychological effects of immigration. The researchers concluded that most studies notice that existence bicultural, the combination of a potent ethnic and a strong national identity, yields the best adaptation in the new state of residence. An commodity by LaFromboise, L. K. Colemna, and Gerton, reviews the literature on the impact of being bicultural. Information technology showed that information technology is possible to take the power to obtain competence within two cultures without losing one's sense of identity or having to identity with one culture over the other. (LaFromboise Et Al. 1993) The importance of indigenous and national identity in the educational accommodation of immigrants indicates that a bicultural orientation is advantageous for schoolhouse performance (Portes & Rumbaut, 1990). Educators can assume their positions of ability in beneficially impactful ways for immigrant students, by providing them with access to their native cultural support groups, classes, afterschool activities, and clubs in society to help them feel more connected to both native and national cultures. Information technology is clear that the new country of residence tin can bear upon immigrants' identity development beyond multiple dimensions. Biculturalism tin can allow for a healthy adaptation to life and school. With many new immigrant youth, a school commune in Alberta, Canada, has gone as far every bit to partner with various agencies and professionals in an effort to assistance the cultural adjustment of new Filipino immigrant youths.^[17] In the report cited, a combination of family unit workshops and teacher professional person evolution aimed to improve the linguistic communication learning and emotional development of these youths and families.^[18]

School transitions [edit]

How great is "Achievement Loss Associated with the Transition to Middle School and Loftier School"? John West. Alspaugh'due south research is in the September/Oct 1998 Journal of Educational Enquiry (vol. 92, no. i), 2026. Comparison three groups of 16 school districts, the loss was greater where the transition was from sixth grade than from a K-eight organisation. It was as well greater when students from multiple elementary schools merged into a single center school. Students from both Yard-viii and heart schools lost achievement in transition to loftier school, though this was greater for middle school students, and high school dropout rates were higher for districts with grades 6-8 middle schools than for those with K-viii uncomplicated schools.^[19]

The Jean S. Phinney Three-Stage Model of Ethnic Identity Development is a widely accepted view of the formation of cultural identity. In this model cultural Identity is often developed through a iii-phase procedure: unexamined cultural identity, cultural identity search, and cultural identity achievement.

Unexamined cultural identity: "a stage where 1's cultural characteristics are taken for granted, and consequently there is piffling interest in exploring cultural issues." This for example is the phase ane is in throughout their childhood when one doesn't distinguish between cultural characteristics of their household and others. Usually a person in this stage accepts the ideas they find on culture from their parents, the media, community, and others.

An example of thought in this phase: "I don't accept a civilization I'm just an American." "My parents tell me nigh where they lived, simply what do I care? I've never lived in that location."

Cultural identity search: "is the procedure of exploration and questioning nearly one'due south culture in order to learn more about it and to sympathise the implications of membership in that culture." During this stage a person volition brainstorm to question why they hold their beliefs and compare it to the beliefs of other cultures. For some this stage may arise from a turning signal in their life or from a growing awareness of other cultures. This stage is characterized by growing sensation in social and political forums and a desire to learn more about civilization. This can be expressed by asking family members questions about heritage, visiting museums, reading of relevant cultural sources, enrolling in schoolhouse courses, or attendance at cultural events. This phase might accept an emotional component likewise.

An example of thought in this stage: "I desire to know what we do and how our civilization is different from others." "At that place are a lot of non-Japanese people around me, and it gets pretty confusing to try and make up one's mind who I am."

Cultural identity achievement: "is characterized past a clear, confident acceptance of oneself and an internalization of one'southward cultural identity." In this phase people oft allow the credence of their cultural identity play a role in their futurity choices such as how to enhance children, how to bargain with stereotypes and whatever discrimination and approach negative perceptions. This normally leads to an increase in self-confidence and positive psychological adjustment^[20]

The role of the internet [edit]

At that place is a set of phenomena that occur in conjunction between virtual culture – understood every bit the modes and norms of behavior associated with the internet and the online earth – and youth culture. While nosotros can speak of a duality between the virtual (online) and existent sphere (face-to-face relations), for youth, this borderland is implicit and permeable. On occasions – to the annoyance of parents and teachers – these spheres are even superposed, meaning that young people may exist in the real globe without ceasing to be connected.^[21]

In the present techno-cultural context, the human relationship between the real world and the virtual globe cannot be understood as a link betwixt two contained and separate worlds, possibly coinciding at a signal, simply as a Moebius strip where there exists no inside and outside and where information technology is impossible to place limits between both. For new generations, to an e'er-greater extent, digital life merges with their habitation life as yet another element of nature. In this naturalizing of digital life, the learning processes from that surroundings are oftentimes mentioned not but since they are explicitly asked but because the subject of the internet comes up spontaneously among those polled. The ideas of active learning, of googling 'when y'all don't know', of recourse to tutorials for 'learning' a program or a game, or the expression 'I learnt English language ameliorate and in a more than entertaining manner by playing' are examples often cited equally to why the internet is the place most frequented by the young people polled.^{[22] [21]}

The internet is becoming an extension of the expressive dimension of the youth condition. There, youth talk nigh their lives and concerns, blueprint the content that they brand available to others and assess others' reactions to it in the course of optimized and electronically mediated social approval. Many of today's youth go through processes of affirmation procedures and is often the case for how youth today grow dependent on peer blessing. When connected, youth speak of their daily routines and lives. With each postal service, image or video they upload, they have the possibility of asking themselves who they are and to try out profiles differing from those they assume in the 'existent' earth. The connections they feel in more recent times have become much less interactive through personal means compared to past generations. The influx of new technology and access has created new fields of inquiry on effects on teens and young adults. They thus negotiate their identity and create senses of belonging, putting the acceptance and censure of others to the exam, an essential mark of the process of identity structure.^[21]

Youth ask themselves almost what they call back of themselves, how they see themselves personally and, peculiarly, how others see them. On the basis of these questions, youth brand decisions which, through a long process of trial and error, shape their identity. This experimentation is also a form through which they tin think about their insertion, membership and sociability in the 'existent' world.^{[23] [21]}

From other perspectives, the question arises on what affect the internet has had on youth through accessing this sort of 'identity laboratory' and what role it plays in the shaping of youth identity.^{[24] [25]} On the 1 hand, the cyberspace enables young people to explore and perform various roles and personifications while on the other, the virtual forums – some of them highly attractive, vivid and arresting (eastward.chiliad. video games or virtual games of personification) – could present a risk to the construction of a stable and viable personal identity.^{[26] [21]}

Come across also [edit]

• Collective identity
• Conflict theories
• Cultural diversity
• Cultural identity theory
• Diaspora politics
• Globalization
• Human being rights educational activity
• Intercultural competence
• Multiculturalism
• Nationalism
• Need for affiliation
• Pan-nationalism
• Pluralism
• Progressive politics
• Self-concept
• Self-conclusion
• Self-discovery
• Social identity
• Social identity theory
• Transculturation

Sources [edit]

 This article incorporates text from a gratis content work. Licensed under CC-BY-SA IGO 3.0 License statement/permission. Text taken from Youth and changing realities: rethinking secondary instruction in Latin America, 44-45, López, Néstor; Opertti, Renato; Vargas Tamez, Carlos, UNESCO. UNESCO. To larn how to add open license text to Wikipedia articles, please see this how-to page. For information on reusing text from Wikipedia, please meet the terms of use.

Footnotes [edit]

1. ^ Usborne, Esther; Sablonniere, Roxane (December 2014). "Agreement My Civilization Ways Agreement Myself: The Function of Cultural Identity Clarity for Personal Identity Clarity and Personal Psychological Well-Being". Periodical for the Theory of Social Behaviour. 44 (iv): 436 – via Ebscohost.
2. ^ Wan, Ching; Chew, Pony Yuen-Ga (2013-09-04). "Cultural noesis, category characterization, and social connections: Components of cultural identity in the global, multicultural context". Asian Journal of Social Psychology. sixteen (4): 247–259. doi:10.1111/ajsp.12029. ISSN 1367-2223.
3. ^ {Source needed}
4. ^ James, Paul (2015). "Despite the Terrors of Typologies: The Importance of Understanding Categories of Divergence and Identity". Interventions: International Journal of Postcolonial Studies. 17 (2): 174–195. doi:10.1080/1369801x.2014.993332. S2CID 142378403.
5. ^ Pratt, Nicola (2005). "Identity, Civilization and Democratization: The Case of Egypt" (PDF). New Political Science. 27 (1): 69–86. doi:10.1080/07393140500030832. S2CID 55401396.
6. ^ Shindler, Michael (2014). "A Discussion On The Purpose of Cultural Identity". The Apollonian Revolt. Archived from the original on xix April 2015. Retrieved 10 April 2015.
7. ^ The Limits of Nationalism by Chaim Gans. ISBN 978-0-521-00467-1 ISBN 0521004675
8. ^ C Brown (2001) Understanding International Relations. Hampshire, Palgrave
9. ^ Terrence Northward TiceTHE EDUCATION DIGEST, V. 64 (9), 05/1999, p. 43
10. ^ Singh, C. 50. (2010). "New media and cultural identity". China Media Inquiry. 6 (1): 86.
11. ^ "Media and cultural identity - Mora - International Periodical of Human Sciences". insanbilimleri.com. Archived from the original on 2014-04-29. Retrieved 2012-04-07 .
12. ^ Holliday, Adrian (May 2010). "Complication in cultural identity". Linguistic communication and Intercultural Communication. ten (2): 177. doi:10.1080/14708470903267384. S2CID 143655965.
13. ^ Holliday, A (2010). "Complexity in cultural identity". Language and Intercultural Communication. 10 (2): 165–177. doi:10.1080/14708470903267384. S2CID 143655965.
14. ^ ^{a b} Mercuri, Sandra (November 6, 2012). "Understanding the Interconnectedness between Linguistic communication Choices, Cultural Identity Construction and Schoolhouse Practices in the Life of a Latina Educator" (PDF). Gist Education and Learning Research Journal. half dozen: 12–43 – via ERIC.
15. ^ Altugan, Arzu Sosyal (May 2015). "The Relationship Between Cultural Identity and Learning". Procedia - Social and Behavioral Sciences. 186: 1159–1162. doi:x.1016/j.sbspro.2015.04.161. ISSN 1877-0428.
16. ^ Ortiz, Anna M. (2000). "Expressing Cultural Identity in the Learning Community: Opportunities and Challenges". New Directions for Didactics and Learning. 2000 (82): 67–79. doi:10.1002/tl.8207. ISSN 0271-0633.
17. ^ Tweedie, Gregory; Dressler, Anja; Schmidt, Cora-Leah (12 November 2018). "Supporting Reconnecting Immigrant Families with English Language Learners in Rural Schools: An Exploratory Study of Filipino Arrivals to Alberta". Retrieved 17 November 2018.
18. ^ Tweedie, Gregory; Dressler, Anja; Schmidt, Cora-Leah (12 November 2018). "Supporting Reconnecting Immigrant Families with English Language Learners in Rural Schools: An Exploratory Study of Filipino Arrivals to Alberta". Retrieved 17 November 2018.
19. ^ Terrence N, Tice (1999). Cultural Identity. Prakken Publications, Inc. pp. 43–44. ProQuest 218180019.
20. ^ http://www.niusileadscape.org/docs/FINAL_PRODUCTS/NIUSI/toolkit_cd/4%20%20Implementing%20Change/OnPoints/OP_cultural_identity.pdf^{[ blank URL PDF ]}
21. ^ ^{a b c d e} López, Néstor; Opertti, Renato; Vargas Tamez, Carlos (2017). Youth and changing realities: Rethinking secondary education in Latin America (PDF). UNESCO. pp. 44–45. ISBN978-92-31 00204-5.
22. ^ SITEAL, IIPE-UNESCO y OEI (2014). Políticas TIC en los Sistemas Educativos de América Latina. Informe sobre tendencias sociales y educativas en América Latina. Buenos Aires, IIEP-UNESCO Regional Role in Buenos Aires.
23. ^ Morduchowicz, R.; Marcon, A.; Sylvestre, A.; Ballestrini, F. (2010). Los adolescentes y las redes sociales.
24. ^ Turkle, S. (1995). Life on the screen: Identity in the age of the Cyberspace. New York, Simon & Schuster.
25. ^ Wallace, P. (1999). The psychology of the Internet. Cambridge, Cambridge University Press.
26. ^ Zegers, B.; Larraín, M.E. (2011). "El impacto de la Internet en la definición de la identidad juvenil: una revisión". Psykhe. 11 (1).

References [edit]

• Gad Barzilai, Communities and Police force: Politics and Cultures of Legal Identities University of Michigan Press, 2003. ISBN 978-0-472-03079-8
• Tan, S.-h. (2005). Challenging citizenship: group membership and cultural identity in a global age. Aldershot, Hants, England: Ashgate. ISBN 0-7546-4367-0
• Bunschoten, R., Binet, H., & Hoshino, T. (2001). Urban flotsam: stirring the metropolis : Chora. Rotterdam: 010 Publishers. ISBN 90-6450-387-vii
• Mandelbaum, M. (2000). The new European diasporas: national minorities and conflict in Eastern Europe. New York: Quango on Foreign Relations Press
• Houtman, 1000. (1999). Mental culture in Burmese crunch politics: Aung San Suu Kyi and the National League for Democracy. Tokyo: Constitute for the Study of Languages and Cultures of Asia and Africa, Tokyo University of Strange Studies. (library.cornell.edu). ISBN 4-87297-748-3
• Sagasti, F. R., & Alcalde, G. (1999). Development cooperation in a fractured global club: an arduous transition. Ottawa: International Development Research Middle. ISBN 0-88936-889-9
• Crahan, M. E., & Vourvoulias-Bush, A. (1997). The city and the globe: New York'due south global future. New York: Council on Foreign relations. ISBN 0-87609-208-3
• Hall, S., & Du Gay, P. (1996). Questions of cultural identity. London: Sage. ISBN 0-8039-7883-9
• Cable, V. (1994). The world's new fissures: identities in crisis. London: Demos. ISBN ane-898309-35-3
• Berkson, I. B. (1920).Theories of Americanization a critical study, with special reference to the Jewish group. New York City: Teachers College, Columbia Academy.
• Mora, Necha. (2008). [1]

Further reading [edit]

• Anderson, Benedict (1983). Imagined Communities. London: Verso.
• Balibar, Renée & Laporte, Dominique (1974). Le français national: Politique et pratique de la langue nationale sous la Révolution. Paris: Hachette.
• Bourdieu, Pierre (1980). "50'identité et la représentation". Actes de la recherche en sciences sociales. 35: 63–70. doi:x.3406/arss.1980.2100.
• (full-text IDENTITIES: how Governed, Who Pays?)
• de Certeau, Michel; Julia, Dominique; & Revel, Jacques (1975). Une politique de la langue: La Révolution française et les patois. Paris: Gallimard.
• Evangelista, 1000. (2003). "Civilization, Identity, and Conflict: The Influence of Gender," in Conflict and Reconstruction in Multiethnic Societies, Washington, D.C.: The National Academies Press [2]
• Fishman, Joshua A. (1973). Linguistic communication and Nationalism: Two Integrative Essays. Rowley, MA: Newbury House.
• Güney, Ü. (2010). "We see our people suffering: the war, the mass media and the reproduction of Muslim identity among youth". Media, War & Disharmonize. 3 (2): i–xiv. doi:10.1177/1750635210360081. S2CID 144184123.
• Gellner, Ernest (1983). Nations and Nationalism. Oxford: Basil Blackwell.
• Gordon, David C. (1978). The French Language and National Identity (1930–1975). The Hague: Mouton.
• James, Paul (2015). "Despite the Terrors of Typologies: The Importance of Understanding Categories of Difference and Identity". Interventions: International Journal of Postcolonial Studies. 17 (2): 174–195. doi:10.1080/1369801x.2014.993332. S2CID 142378403.
• Milstein, T. & Castro-Sotomayor, J. (2020). "Routledge Handbook of Ecocultural Identity". London, Uk: Routledge. https://doi.org/10.4324/9781351068840
• Robyns, Clem (1995). "Defending the national identity". In Andreas Poltermann (Ed.), Literaturkanon, Medienereignis, Kultureller Text. Berlin: Erich Schmidt Verlag ISBN 3-503-03727-6.
• Robyns, Clem (1994). "Translation and discursive identity". Poetics Today. 15 (3): 405–428. doi:10.2307/1773316. JSTOR 1773316.
• Shindler, Michel (2014). "A Give-and-take On The Purpose of Cultural Identity". The Apollonian Revolt. Archived from the original on 2015-04-xix. Retrieved 9 April 2015.
• Sparrow, Lise M. (2014). Beyond multicultural man: Complexities of identity. In Molefi Kete Asante, Yoshitaka Miike, & Jing Yin (Eds.), The global intercultural advice reader (2d ed., pp. 393–414). New York, NY: Routledge.
• Stewart, Edward C., & Bennet, Milton J. (1991). American cultural patterns: A cantankerous-cultural perspective (Rev. ed.). Yarmouth, ME: Intercultural Press.
• Woolf, Stuart. "Europe and the Nation-Land". EUI Working Papers in History 91/11. Florence: European University Institute.
• Yin, Jing (2018). "Beyond Postmodernism: A Not-Western Perspective on Identity". Journal of Multicultural Discourses. xiii (3): 193–219. doi:10.1080/17447143.2018.1497640. S2CID 149705264.

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Source: https://en.wikipedia.org/wiki/Cultural_identity

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