nli.e less expert women tended to repeat the words and follow the direc-ons of others. They had less of an overview of romantic relationships; hey had to work harder to come up with responses to romantic situ-1 ations. Not surprisingly, those who were less identified with the world of romance, and for whom it was less salient, also were less expert in / JP.anaging relationships.

Her feelings about socialites--and her distaste when she thought about herself as one-made ·identification with the world of romance at SU difficult for her.

For the women we studied, the cultural interpretation of romance became salient and compelling as their expertise with romantic relation-ships increased and as they came to form an engaging interpretation of themselves in the world of romance

This suggests that involvement-the salience of and identification with the cultural system of romance-codeveloped with expertise.

Those who ap-peared to be less knowledgeable or less expert closely copied and took direction from others, attended to relatively circumscribed aspects of relationships, and had difficulty generating possible responses to roman-tic situations.

;, our neo-Vygotskian developmental approach, thoughts and feel-ings, will and motivation are formed as the individual develops. The individual comes, in the recurrent contexts of social interaction, to per-sonalize cultural resources, such as figured worlds, languages, and sym-bols, as means to organize and modify thoughts and emotions.

In the formation of." ne� identity an individual comes, with the social -eiicaiiiagemeni··-�u.d:i�sist�n��-.-�L2r.����,--.. r<itmemrei: the�l.v�ild.. in new ways·, an:d··rcql'osifioii:' llerself and emotionally invest herself in that world. Indlviduals-UoThis through particiPating in -group activities, learning to· produce and enact cultural forms particular to that world, and taking up these forms as devices for mediating their own conception of self and world.

I personal storie , oldtimers in AA tell their own life stories or partcll them-=Their drinking histories-and how they came to be involved in I AA. These stories contribute to cultural production and reproduction in three ways. First, they objectify many cultural elements-the beliefs, propositions, and interpretations-that new or potential AA members learn through listening. Second, by virtue of their" narrative forms, the stories realize a model of what alcoholism is and what it means to be an alcoholic. This model, in the absence of a well-defined, well-elaborated model shared by the wider culture, provides a basis for potential mem­bers to identify themselves as alcoholics, through comparing their lives to those in the stories. The storyline also provides a basis for labeling others, as others compare the lives of suspected alcoholics to the AA lives. Third, the AA story is a tool of subjectivity, a �p.ediat:ing-.de¥-iG€ for s�standing: As the AA member learns the AA story model, by listening to and telling stories, and comes to place the events and experi­ences of his own··· life into the model, he learns to understand his own�l.ife1 as an AA life, and himself as an AA alcoholic. The .l'ersonal_st"l}'_!s_a cultural vehicle for identity formation.

his transformation takes place througl:l rei11_terpret�ion, as_.'!'<:"lber_u<>_m� to 11nders�nd thatthdrpasts have b�en a progr�ssion ofalcoholi£ d,:lllk!!lg_;md_alco­holic -behj.vfor.

identity reconstitu��Q11- i!l AA. takes place through reinterpreta-tion ()(self and of one'slif�, and that the major ve!ITCTefonhi:Sremferpretation_IS-illeAA persg11�1 story

This is why, as members often say, "AA is for those who want it, not for those who need it." AA members must agree to become tellers, as well as listeners, of AA stories.

There are therefore two aspects important to membership in AA: qualification as an alcoholic, based on ones past, and continued non-drinking behavior, or effort at not drinking, which is a . ne ation of the behavior that first qualified one for membership.J

1_3tiid�ll�!.tz" Jn<::��ll:'_"'.ay a E::��."�.�'.'i<:rst� himself, an� is often viewed by others, at leasUru;main situatigps-a ��Q_Q:[§eTt. ih�i�<in�be:taidy���;;;;;:,tly-aehie,ve�

Alcoholics are a labeled group of people who behave inappropriately after drinking alcohol.

No distinct line runs between "so­cial" or "normal" drinker and "problem drinker" or "alcoholic," and different sectors of U.S. society do not agree on what these terms mean.

S�the defi!lition of an alcoholic is not agreed upon in the wider society, arriving at this i�t�;:pretatlon -�revent�-is-a process negotiated between the drinker and fhose arouncrller-:1\A stories provide a set of_c:riteria by which the al�o­lioliccailbeTclentified.

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but his self as an alcoholic.

He does not figure his life in AP!s terms. He views AA as a measure to take when things get really bad. He does not share the set of values and distinctions that unites other AA members. The identity of "alcoholic" does not affect his actions, or his perceptions of self, beyond his drinking behavior.

The stories are used in what is simultaneously a social and a cognitive and affec­tive, personal process. In the process of identity formation, the AA mem­ber undergoes a kind of reorientation in her self-understandings, a de­tachment from identities subsisting in other figured worlds, followed by the reconstitution-a process not only of learning but also of valu­ation, indeed elevation-of an identity predicated within A& world. She accomplishes this transition primarily by reinterpreting her life as an AA story.

continual participation

lt. Discourse (or discursive) theory emphasizes many of the aspects of cultural resources that we discu

the as-if character of possibility that marks fields (and figured worlds) is not an indifferent, "mental" abstrac-tion1 an "imaginary" in its usual sense, but a social rea"!!ty that lives within by relations of power.

There is, Goodenough con-no uniform, conslstf.nt, or coherent set of meanings-no "cul-ture"-that applies equally in every activity.

Identities

They remain multiple, as people's trajectories through figured worlds neither take one path nor remain in the ambit of one cultural space, one figured world

of social positions defined only against one an-other

Cultural schemas or cultural models are stereotypical distillates, gen-eralizations from past experience that people make. They are akin to what Crapanzano (1990), speaking about the processes that maintain the self in continual change, calls "arrests"-representations of self at a particular time that people try to reassert, even under new conditions.•

The conceptual importance of figured worlds has been emphasized in anthropology for some time. Hallowell (1955a) argued that individuals live in worlds that are culturally defined and understand themselves in relation to these worlds. In a classic article, :'The Self and Its Behavioral Environment," he n

It is certainly not divorced from these happen-ings, but neither is it identical to the particulars of any one event. l!.1§Jm_ abstraction, an extractio

It is this compe-tence that makes possible culturally coustituted or figure-d consequently, the range of human (1985) points out the cleilnue lmk between Play worlds-and institutional life. Fantasy an game play serve as precursors to participation in an institutional life, where individuals are treated as scholars, bosses, or at-risk children and events such as the granting of tenure, a corporate raid, and the self-es-teem of at-risk children are taken in all seriousness. But to see imagina-tion extended so is simply to recognize that it pervades cultural life.

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Another began to examine built forms as metaphors for complex social and symbolic relationships: the Irish country- men's "west room" (21) or the French peasant "parlour" (393).

Another key area of research has focused on the relationship between individual or group identity and housing

historical political boundaries of the native Americans

A very fundamental property to maintain in ontologies are the identity criteria. There is fundamental work by Nicola Guarino et al. about making ontological distinctions based on identity criteria, which led to the DOLCE ontology. For the Semantic Web, we must try ensure two things: a) that different parties see one thing as one, both at the same time and diachronically b) that things have well-defined properties.

all representations have essentially the same information content. And what we mean by "essentially" allows in fact some wriggle room, and in the end it rests on a common understanding between publisher of the information and quoter of the URI. The sameness we are after is the sameness of information content. That is what is identified by the URI. That is why we say that the URI identifies that conceptual information content, irrespective of its particular representation: the conceptual work. Without that common understanding, the web does not work. Some people have said, "If we say that URIs identify people, nothing breaks". But all the time they, day to day, rely on sameness of the information things on the web, and use URIs with that implicit assumption. As we formalize how the web works, we have to make that assumption explicit.

It demonstrates the ambiguity of natural language that no significant problem had been noticed over the past decade, even though the original author or HTTP , and later co-author of HTTP 1.1 who also did his PhD thesis on an analysis of the web, and both of whom have worked with Web protocols ever since, had had conflicting ideas of what the various terms actually mean.

an HTTP URI may identify something with a vagueness as to the dimensions above, but it still must be used to refer to a unique conceptual object whose various representations have a very large a mount in common. Formally, it is the publisher which defines the what an HTTP URI identifies, and so one should look to the publisher for a commitment as to the exact nature of the identity along these axes.

It’s the nature of Twitter to not research further, we all know, but if that nature is influencing the way we run museums, school lectures, and conferences, the future might be more bleak than any of us dared to predict.

Most people reading this will already be fairly tolerant. But there is a step beyond thinking of yourself as x but tolerating y: not even to consider yourself an x. The more labels you have for yourself, the dumber they make you.

A path is not composed of positions. It is nondeeomposable: a dynamic unity, That comil/ulty of movement is of an order of reality other than the measurable, divisible space it can be con­ firmed as having crossed.

Gridlock

Of course, a body occupying one position on the grid might succeed in making a move to occupy another position. In fact, certain normative progressions, such as that from child to adult, are coded in. But this doesn't change the fact that what defines the body is not the movement itself, only its beginning and endpoints. Movement is en­ tirely subordinated to the positions it connects. These are predefined. Adding movement like this adds nothing at all. You just get twO successive states: multiples of zero.

There were actual politics at stake, and it would’ve been an ridiculously dangerous move to substitute identity affinities for political analysis.

There is also no easy way of informing an author that someone has commented on his or her work, especially if he or she is not a Hypothes.is user.

Allowing users to submit more information about themselves will make communication easier.

Avoiding ads doesn't help much either. Because brand images are part of the cultural landscape we inhabit, when we block ads or fast-forward through them, we're missing out on valuable cultural information, alienating ourselves from the zeitgeist. This puts us in danger of becoming outdated, unfashionable, and otherwise socially hapless. We become like the kid who wears his dad's suit to his first middle-school dance.

If I decide I want to be more outgoing, I could just print a personalized ad for myself with the slogan "Be more social" imposed next to a supermodel or private jet, or whatever image of success or happiness I think would motivate me the most.

Cultural imprinting is the mechanism whereby an ad, rather than trying to change our minds individually, instead changes the landscape of cultural meanings — which in turn changes how we are perceived by others when we use a product. Whether you drink Corona or Heineken or Budweiser "says" something about you. But you aren't in control of that message; it just sits there, out in the world, having been imprinted on the broader culture by an ad campaign.

Of course, the radical feminist position that masculinity is natural and healthy, and femininity artificial and harmful, is also inherently sexist

In contrast, she mentions and quotes a total of four trans women (zero from books), and two of them are quoted to supporting the radical feminist position.

frequently providing physical descriptions

the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them.