This translation uses more emotional language than the Helen Zimmern translation. This simultaneously lessens and widens the gap between the depiction of Iranians and Turanians, depending on the context. Ferangís, for instance, is a more sympathetic character, whereas Afrásiyáb is condemned more harshly. CC BY-NC-SA

This version of the epic leans into the celebration that Saiáwush received when arriving in Túrán. It generally seems to emphasize how beloved he was. Through this, differences between the Iranians and the Turanians are marked. As soon as Saiáwush arrives, the people essentially beg him to rule over them. This suggests that he is equipped to do what the locals cannot, therefore he should have power, putting Iranians in a favorable position and building a sense of national pride. At the same time, a distinction between them and the foreign group is established. CC BY-NC-SA

Ultimately, these characters from Turan turn on Siawosh. This could be a way of othering them, and differentiating them from the Iranians. The epic may have been set up so that the friendship between Siawosh and the Turanians was always fated to fall apart, because they were from different groups, and could not reconcile that fact. Thus, the notion of the “Other” is cemented. CC BY-NC-SA

Siawosh marrying Afrasiyab’s daughter further demonstrates the blurring of lines separating the “Us” of the story from the “Them”. It’s a union in all senses. With Siawosh residing in Turan for much of his story, he makes connections with people from Turan. These connections are key to humanizing the characters. CC BY-NC-SA

The foreign group is relatively humanized and developed, to a greater extent than in stories such as the Ramayana or Josephs. While divisions are still drawn, the people of Turan are written as near equals, capable of the same complexity as the Iranians. CC BY-NC-SA

There is generally a lot of sympathy shown to the people of Turan, as shown in this line. The foreigners are not too othered, which is reminiscent of The Persians by Aeschylus. CC BY-NC-SA

By having the hero of the story be destined to destroy Turan, Iran is clearly shown as the "Us" and Turan as the "Them". If it's what Siawosh must do, then it must be correct, and Turan must deserve that fate. Unlike Iran, which may also have a corrupt king, but doesn’t deserve the same as Turan, by virtue of not being the “Other”. CC BY-NC-SA

Joseph, being monotheistic, is uniquely special. His abilities are something that the Egyptians cannot emulate, which implies that the Egyptians are generally less capable. The narrative shows how the Canaanites are distinct from the Egyptians through their skills, allowing monotheists to form a separate identity. CC BY-NC-SA

Similarly to the Quranic version, Joseph also emphasizes his religion in the Biblical interpretation. This makes sense, since both are religious texts used to spread their respective faiths. It shows that the differing beliefs of the Egyptians and Canaanites are at the heart of their division. They can never be the same as long as that core difference remains. CC BY-NC-SA

The contrast of beliefs is an important way of emphasizing the otherness of the Egyptians, who may be a stand-in for polytheists in general. The condemnation of other religions successfully creates a divide between groups. Religion is one of the greatest tools to forge a sense of identity with, seeing as how it builds community. It follows, then, that it would also be one of the greatest tools to other a foreign nation. CC BY-NC-SA

While not directly stated, his beauty may be mentioned in order to contrast him with the Egyptians. This could be a way of portraying the Canaanites as more desirable than other groups, which would contribute towards building a sense of national identity. In the context of the Quran, it could also be something more similar to a religious identity. Either way, having more attractive physical traits places the Canaanites above foreign groups. CC BY-NC-SA

When compared to E. D. A. Morshead’s translation, Robert Potter’s translation clearly identifies the context of this statement. The Athenians are not slaves to any monarch, specifically. Aeschylus’s belief that monarchies were comparable to slavery is still present, this time more accurately, drawing a clean division between the Persians and Athenians. Both translators named were English, albeit from different centuries, so the change in phrasing may reflect their political beliefs. Therefore, praise for the Athenian form of government would have been framed according to each man’s support for the monarchy. At the time of Potter’s 1777 translation, Enlightenment ideals were popular; a blatant anti-monarchy stance may have reflected that. CC BY-NC-SA

Xerxes praising the Athenians for standing against him could be a subtle way of showing the Persians as the "Other". This is because he's depicted as praising the enemy, in a somewhat unrealistic way. It reads as an attempt of portraying the Athenians as righteous and just, whereas the Persians are left no choice but to accept that as fact. They're not "Us", so their suffering cannot be unfair; they're "Them", so the suffering is deserved. CC BY-NC-SA

The Greeks are being painted as inherently more deserving of respect and reverence. The narrative feeds into the Athenian nations' superiority by claiming the Persians can only prosper by leaving them alone, because Greece is simply more successful. Thus, the Persians and the Athenians are not equal parties in the story. Still, they are much more equal than, for instance, the opposing parties of the Ramayana. The Persians stands out for the general sympathetic portrayal of the people from the Achaemenid Empire. CC BY-NC-SA

Aeschylus is emphasizing Athenian democracy, as their unique form of government was a point of pride. It would be very easy to foster a national identity around this concept, which is what he was leaning into. However, his bias in the writing is evident, seeing as how the Persians very famously freed slaves. The use of the word "slave" here, then, is interesting. Athens did actually have slaves, but the point here is to compare other forms of government to slavery, not to talk about real slavery in society. Aeschylus took the opportunity to highlight the democratic values of Athens, in contrast to the values of the Achaemenid Empire, regardless of how accurate the assessment may or may not have been. CC BY-NC-SA

Here, the differences in weaponry highlight the overall differences between the groups. It's not just about using particular tools, it's about what those tools say about a culture. From an Athenian perspective, a bow may seem like a more cowardly weapon. Calling attention to this perception could be a way of disparaging the foreign Persians while also building a sense of national pride around the Athenians’ own choice of weapon. CC BY-NC-SA

Be it through caricatures or descriptions, differences in physical features have always been an incredibly common way of othering groups. Surphanaka, Ravana's sister, having a so-called “ugly nose” exemplifies this phenomenon. A similar sentiment about Ravana is also expressed: “Your ugly yellow eyes should fall out of your head as you stare at me so lustfully, Ravana.” (Paley, 00:27:16 - 00:27:21). In his case, Ravana’s yellow eyes serve to dehumanize him. Where distinct features emphasize a difference, inhuman features—like yellow eyes—only widen that gap. CC BY-NC-SA

As a modern retelling of the Ramayana, Sita Sings the Blues is not afraid to critique the original story, often using a lighthearted tone to do so. In this part, the narrative acknowledges how Ravana is portrayed as evil, despite his accomplishments. If it weren’t for his foreignness, he may have been a more nuanced character. Since that wasn’t the case, he was unambiguously villainous. One step out of line proved him to be in the wrong. The group that controls the narrative is waiting for the outsider to fail, in order to justify their preconceived ideas about their nature. Sita Sings the Blues uses humor to comment on this narrative of nation, because it was intentionally made as commentary on the Ramayana. CC BY-NC-SA

Sita cries due to being captured by the evil "Other". It's made clear that it’s not just the king that's evil, but also the subjects that are called "wild she-demons". This is a very direct example of othering a foreign people by perceiving them as uncivilized. This lays the groundwork for the judgment of others’ unique customs, which in turn, builds an identity around one’s own customs. CC BY-NC-SA

The king—and by extension his people—eat food that regular people wouldn't, which is another way of othering them. This portrayal likely stems from them not being written as human in the first place. Rather, they're giants. Thus, their race feeds into the narrative of foreigners being a distinct type of person. The idea is taken to the extreme, as they’re not even human. CC BY-NC-SA

By having goblin-headed creatures pull Rávan's chariot, the people of Lanká are painted as strange and abnormal. Rather than use regular donkeys, Rávan uses monstrous donkeys, a reflection of the perceived culture in Sri Lanka. Modifications such as these exotify and mystify the foreign group. CC BY-NC-SA

This line suggests that there is an inherent difference between Ráma and Rávan. Rávan’s character is shown to be naturally inferior and sinful when compared to Ráma, which is part of a broader narrative about the Sri Lankans. This inequality is acknowledged directly by Akampan, one of the giants himself. So, regardless of which group one belongs to, the imbalance between the sides is made apparent. In a sense, the giants seemingly accept and give in to Ráma’s superiority. CC BY-NC-SA

Here, the Sri Lankans are described both as giants and demons. Overall, there is a preference for the term "giant" over "demon" in this translation. The decision suggests that this version of the Ramayana was trying to portray the giants more neutrally. The translator, an Englishman from the 19th century, would have less of a need to highlight distinctions between Indians (particularly from Ayodhya) and Sri Lankans. For one, both territories were British colonial possessions at the time of translation (1870-1874). Furthermore, the translator and his anglophone audience would not feel a strong connection to either group. Thus, one of the original goals—nation-building—would be diminished. CC BY-NC-SA

This disparaging description paints Rávan as unreasonable and deeply evil. The lack of consideration for his perspective fuels the reading of him and his people as inferior beings. Vocabulary choices such as “savage fury uncontrolled” don’t describe just any angry man. They describe a ruthless, dangerous person that cannot be trusted. He is a villain by all means, and his belonging to a separate people furthers that narrative. CC BY-NC-SA

Rávan, the king of Ceylon (present-day Sri Lanka) would be an example of the "Other" in the Ramayana. Describing him as "senseless" is one way of othering him and his people, making them seem incomprehensible and fundamentally different. This feeds into the narrative of nation, wherein the Indian people are rational and sympathetic, and the Sri Lankans are not. Instead, they are their own separate, lesser people. CC BY-NC-SA

https://www.historians.org/perspectives-article/ronald-p-formisano-1939-2024/

for - fragmented identity - example - NOT people-centered

Her true identity, that is, what differentiates her from other women is "cloud" like now, and what is more real is her central object, her womb, her fertility. Much more real than her entirety.

Also symbolizes the way men pick women apart into components rather than as a whole.

She loses her identity in Gilead. Especially without their names, which plays such a big role in identification. And so she conjures stories of what happened, even if they are contradictory to save herself.

for - key insight - one's ordinary identity IS the pattern of the flow of the winds - this makes practice of Tukdam very difficult - from Youtube - Between Life and Death: Understanding Tukdam - John D. Dunne - a tendency towards lust, aversion, etc is accompanied by a flow of wind. - to practice this during life, we have to get out of the deep patterns we identify with in life

TRSP Desirable Characteristics

Identification checks for depositors.

source?

for - example - individual's evolutionary learning journey - new self revisiting old self and gaining new insight - universal compassion of Buddhism and the individual / collective gestalt - adjacency - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER

adjacency - between - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER - adjacency relationship - When I heard John Churchill explain the second turning, - the Mahayana approach, - I was already familiar with it from my many decades of Buddhist teaching but with - those teachings in the rear view mirror of my life and - developing an open source, non-denominational spirituality (Deep Humanity) - Hearing these old teachings again, mixed with the new ideas of the individual / collective gestalt - This becomes an example of Indyweb idea of recording our individual evolutionary learning journey and - the present self meeting the old self - When this happens, new adjacencies can often surface - In this case, due to my own situatedness in life, the universal compassion of the bodhisattva can be articulated from a Deep Humanity perspective: - The Freudian, Klinian, Winnicott and Becker perspective of the individual as being constructed out of the early childhood social interactions with the mOTHER, - a Deep Humanity re-interpretation of "mother" to "mOTHER" to mean "the Most significant OTHER" of the newly born neonate. - A deep realization that OUR OWN SELF IDENTITY WAS CONSTRUCTED out of a SOCIAL RELATIONSHIP with mOTHER demonstrates our intertwingled individual/collective and self/other - The Deep Humanity "Common Human Denominators" (CHD) are a way to deeply APPRECIATE those qualities human beings have in common with each other - Later on, Churchill talks about how the sacred is lost in western modernity - A first step in that direction is treating other humans as sacred, then after that, to treat ALL life as sacred - Using tools like the CHD help us to find fundamental similarities while divisive differences might be polarizing and driving us apart - A universal compassion is only possible if we vividly see how we are constructed of the other - Another way to say this is that we see others not from an individual level, but from a species level

Guilt pride is something of a modern construction. Unlike Walsers, who experienced his guilt (because he served in WW2 under the Nazis), most Germans haven't experienced WW2. Guilt pride is thus an attempt to build a new collective identity for Germany, devoid of any authenticity (instead hinges more on profilicity).

On one level, the reason is obvious: accountability. There’s a lot at stake...

except somehow for Donald J. Trump and some in identity politics...

How do they get around it? system 1 vs system 2

In some way, bonds and the exchanging of words/communication is what defines individuality. Individuals cannot be individuals without differentiation of the other.

They crave human interaction with an equal (intimacy) and this kind of gives the women power. Like huey said Gilead used the method of seperating women in order to oppress them.

This is a form of rebellion, subversion. This cannot be stamped out as shown in the "palimpset".

Adds depth to my argument surrounding words as deception, as although the unstable meaning of words can detract from the truthfulness of expression of desire and therefore, identity, the ambiguity of words can also play for time and serve, here, as a secret space of understanding, perhaps because both Oliver and Elio are queer, but maybe also because they desire one another and to have is to be? No clue

I guess the fact that the meaning of the repetition in words can so obviously shift and is unstable can also represent the instability of the identity and the contradictions that can occur even when the same body (or words) is being expressed.

The point Jette is making is that language itself is a unstable system that produces meaning, formed from comparisons, and therefore self-expression via. language makes identity equally as unstable.

Who needs Venmo when you have this?

https://john.philpin.com/2024/07/10/heard-on-a.html

There's an interesting linkage going on here between the industrial revolution (and thus possibly Capitalism) with the creation and even litigation of "the poor" classes in Britain.

Did "the poor" exist in the same way they do today prior to the Industrial Revolution? What are the subtle differences? (Compare with Thompson, E. P. “Time, Work-Discipline, and Industrial Capitalism.” Past & Present, no. 38 (1967): 56–97.)

I can't help but wonder how this is currently working in the deep South with respect to political identity (far right, Trump, MAGA) and religious identity (born again, ultra-nationalist Christians, etc.)

Comment by chrisaldrich: There's something discordant here in a scholarly article about having academic participants with names like SenorG and actualham. It's almost like a 70's farce starring truckers with bizarre CB handles. It's even more bizarre since I know some of the researchers behind these screennames.

Is the pseudonymous nature of some of these handles useful in hiding the identity of the participants and thereby forcing one to grapple only with their ideas and not the personas, histories and contexts behind them?

XD this sounds fun

(16:30) I finally get the holistic view of time...

The future dictates (or should) our present beliefs, mindsets, thoughts, etc. which therefore changes how we view the past, its meaning. So when we change our vision of the future, our present mutates, and therefore the meaning of the past too.

When we in the present change, we alter the meaning of the past and gain new possibilities for the future.

When the meaning of our past changes, it is because of a change in the present and potentially the future.

In this way, all of time (past, present, future) exists at the same time.

pay for credit scandal - where identity was not confirmed.

Valid Ids shown and compared to student school ids - you ight could fake this but it would take effort

This is an interesting way to verify student identity. Required check-ins. but it also makes the professor feel more "real"

I didn't realize that instructors had to verify student identity via ID.

regulation about identify verification of students in Online courses

Memory is the soul. Memory is identity.

Identity is determined by memory, for without our memory, we become mere husks.

100X goals force one to filter action... Impossible goals = Mental Clarity of the HIGHEST degree.

100X come from vision which in turn comes from future identity (future-self)

Juxtaposition with the fear of expressing one's identity (Elio) and the carefree nature of Oliver, who is honest about his body whereas Elio feels shameful with the honesty of his body's expression of identity.

Yet again the skin motif -- his duality is what Elio had been searching for -- and it appears in a sexual manner but it really connects to the matter of Oliver's security of identity and of being a whole, even when he recognises that he cannot be one.

An assumption, like many others (such as the bathing suit situation) about Oliver's identity that is quickly refuted, because identities never make sense. A person as a whole cannot be summarized in rules or statements or if.. then.. conditions.

How does this structure, without the quotations, deviate from other dialogue. What does it imply about these listing of hobbies, or listing of identity, and what is its effect on us, reading? How does this tie into Aciman's exploration of what identity really is? How does it connect to what WORDS mean?

DID is an id + a way to resolve associated to ID info (DIDDoc). Seems strange to couple the two. I'd like to have one ID and plenty of methods to resolve info behind it. A kind of MultiDID.

https://web.archive.org/web/20240421060823/https://www.identityblog.com/ Kim Cameron (died 2021)'s blog wrt [[7 Laws of Identity 20201024210040]] with the last post being from mid 2020, but the last pertinent posts from fall 2018, having started in 2004. There seems to be a large amount of useful material here around identity. Cameron was a chief architect at MS wrt identity. His 7 laws sought to tie our human understanding of how identity works to the digital realm, putting things like consent, minimal disclosure which people do fluently irl, and seeing people as part of the system when you design something at the heart.

15 sexuality terms you might not have heard of <br /> https://www.glamourmagazine.co.uk/article/sexuality-terms-you-might-not-have-heard-of

^

Presumably these early ideas of marriage and pedigree in the Carolinas heavily influenced not only class laws but issues with miscegenation which still have root there today.

The fact that early Americans needed to be bailed out by others also doesn't seem to do anything to dampen either the mythology of American exceptionalism nor their "can-do attitude".

Do some of these same types of stories and mythologies also erase the harm of an over-armed populace with respect to the lack of appropriate gun control and mass shootings versus gun rights in America?

As a country our gun mythology is stronger than our desire to act to improve our (collective) lives....

A fascinating thesis about American historical perspective and our identity.

Does this play out with respect to Max Weber's thesis?

The author lays out what she hopes to accomplish with the book.

You can see he is ever switching between every single new piece of "evidence" he comes across, showing his little conviction and yet his desire for absolute truth

Like Reza, he is easily swayed by outside whispers because he has not built his identity, his true convictions, besides the insecurity that his convictions are not real.

Generalisation about women, that all are the same, like in-group out-group, the alienisation of women as if they are another kind.

Is she a mirror of Brabantio's own fears, and ideals, and therefore so appeals to him -- he compliments what he sees in Desdemona that resembles him, himself.

Other people are the mirror in witch we see ourselves. Individual judge himself in the light of what he percives to be the way in wich others judge him in comparison to thenselves.

https://web.archive.org/web/20240131143357/https://infullflow.net/2024/01/een-stabiel-pseudoniem-levert-betere-discussie/

Stable pseudonymity is helpful in maintaining civility. You can be anonymous, but you still have a reputation within a context or across several contexts. The mentioned article is based on Huffpost comment section account experiments. Strongly reminds me of Jimmy Wales on Wikipedia at Reboot7 in CPH 2005: [[Situationele identiteit vs absolute identiteit 20050621121100]] "I don’t need to know who you are exactly, as long as I am able to know you in Wikipedia. " I dubbed it 'situational identity' in 2005. The consistency of behaviour over time is enough for a reputation. This also connects to the importance of time dimension, Vgl [[Blogs als avatar 20030731084659]] where time is the key factor in id stability.

for - question - identity - individual cell vs multicellular organism

question - identity - individual cell vs multicellular organism - This is a fascinating question as it looks at our evolutionarily composite nature - as a multi-scale competency architecture - Certainly our ordinary consciousness operates as the governance system for the entire population of collaborating cells and microbes - but can we actually directly identify with each individual cell or microbe in this vast integrated collection? - how does Levin's computational boundary of self help to shed light on this question?

Desdemona represents Othello's ties to Venetian society and his Venetian identity that he is already insecure about and holding so desperately onto.

Dehumanization and picturing the relationship as a horrid rape and beastiality between Desdemona and Othello, capturing the Social Identity Theory at its finest.

The comparison of Black people to beastly beings, such as horses. It nearly shows a predatory danger for Desdemona like getting eaten up by wolves. He describes a human loving relationship as an animalistic dynamic

for - cosmo local identity - new social glue - cosmo local identity - new social laminin

• What does contributing to a common mean?

• Take permaculture as an example:

  • you stand with your feet in the mud, a metaphor for reconnecting with the land and the earth, without whose cultivation no one can survive.
  • The permaculturists’ heart is in their local community, but
    • their brain and
    • the other part of their heart
  • are in the commons of global permaculture.
  • They have extended their identity beyond the local,
    • acquiring a trans-local and trans-national identity.
  • They haven’t done so through an alienating concept of corporate globalisation,
    • like an uprooted elite individual,
  • but through deep participation in a true constructive community,
    • which is helping to solve the metacrisis that alienates most of us.
• Cosmolocalism is synonymous with deep-rooted but extremely rapid global innovation

1:10:00 identity politics: the only stable "identity" is personality type, which is inborn and constant for life.<br /> my heresy: i found a hypothesis for the question: how must we connect different personality types to create stable groups?<br /> "the system" likes my work so much, they are threatening to bust my door, steal my stuff, and throw me in jail for five years, as a punishment for publishing my radical answer to the question: who are my friends?<br /> my book: pallas. who are my friends. group composition by personality type

Yong, Ed. “The Tipping Point When Minority Views Take Over.” The Atlantic (blog), June 7, 2018. https://www.theatlantic.com/science/archive/2018/06/the-tipping-point-when-minority-views-take-over/562307/.

Centola's Experiments Suggest 25% Activists Will Tip a Population

Relationship with @Schelling1971 work?

Schelling, Thomas C. “Dynamic Models of Segregation.” The Journal of Mathematical Sociology 1, no. 2 (July 1, 1971): 143–86. https://doi.org/10.1080/0022250X.1971.9989794.

It's somewhat interesting and potentially non-coincidental that the entirety of this list aside from Sam Harris and Camille Paglia are highlighted as anti-trans (red) by the browser extension Shinigami Eyes.

https://en.wikipedia.org/wiki/Intellectual_dark_web

The problem is that the material of such a World Encyclopedia would need to be believed as truth. Many in 2023 certainly don't believe in science, much less "truth". Its a complicated issue of identity, mass movements, and belief systems. Something which might be teased apart by cultural anthropologists?

This describes account linking from the opposite direction than I'm used to: starting with the Google App, which requests your app to share data from your service with Google.

As it says on https://developers.google.com/identity/account-linking overview:

The secure OAuth 2.0 protocol lets you safely link a user's Google Account with their account on your platform, thereby granting Google applications and devices access to your services.

Is it possible that many on the far right don't believe science or facts about how people live because they've got a fabulist streak in themselves? They're so used to lying about basic facts about themselves that their first thought is that "everyone else is doing it".

Now compound this with their utter lack of context as well as their privilege and you've got a terrific cocktail for bad decisions.

This quote is a feature of toxic capitalism, which should be efficient enough to allow a person to quickly obtain another job to thereby make the issue moot.

Part of it is tied into identity as well.

06:30 focus on info (input/output) as building identity

Group identification by non-members of that group can allow the group to anti-identify, thereby forming identity

they provide a broader definition of sacred/holy texts that extend to books which form the basis of a groups' identity and often involve orthodoxy.

relation to politics, gender identity, cults, etc.

The Global Identity Foundation - A single global identity for humanity. Executive Summary

The Global Identity Foundation - A single global identity for humanity. Six Conundrums of Global Identity

The Global Identity Foundation - A single global identity for humanity. The problem with Identity (a summary of why the current identity ecosystem is broken)

The Global Identity Foundation - A single global identity for humanity. High Level Requirements (The key stakeholders perspective on Identity 3.0)

Ten Reason Why Identity Ecosystems Fail

• Fail #1 - Reliance on a “Locus of Control”
• Fail #2 - A lack of anonymity at the root of an entity's identity
• Fail #3 - Maintaining or using attributes that are non-authoritative
• Fail #4 - Federating identity systems
• Fail #5 - Fixation on “my product” solving all your problems
• Fail #6 - A lack of context in risk calculations
• Fail #7 - The ecosystem only supports people (not all entities)
• Fail #8 - Not understanding the level of immutable linkage to the Entity
• Fail #9 - Turning a variable into a binary
• Fail #10 - Reduced privacy by consolidating attributes from disparate personas

The Global Identity Foundation - A single global identity for humanity. Why identity ecosystems fail (A primer on key aspects of Identity 3.0)

The Global Identity Foundation - A single global identity for humanity. Why Identity 3.0? (or; what must we do that is fundamentally different?)

The Global Identity Foundation - A single global identity for humanity. Identity 3.0 Principles

The Global Identity Foundation - A single global identity for humanity. Personas as a basis for Context and Trust (A primer on key aspects of Identity 3.0)

The Global Identity Foundation - A single global identity for humanity. Briefing: Privacy

The Global Identity Foundation - A single global identity for humanity. Briefing: Usability

The Global Identity Foundation - A single global identity for humanity. Glossary: Identity 3.0 Definitions

The Global Identity Foundation - A single global identity for humanity. Briefing: Infrastructure & the Internet of Things

This paragraph is empowering! I imagine this process took a lot of self-reflection and strength. There is a lure to defining your social location as a leading part of your identity. In there can lay shame, or a big ego. To reject this idea of having to define yourself is incredible. As you wrote, your "identity is fluid, forming, and reforming."

Masking as camouflaging real self

Also see persona

1:41 identifying with a persona, consequence of society/expectations on oneself, & compromising the self

Persona is fine, as long as you don’t “identify” with it

David E. Williams, Spencer P. Greenhalgh. (2022). Pseudonymous academics: Authentic tales from the Twitter trenches. The Internet and Higher Education. Volume 55, October 2022 https://doi.org/10.1016/j.iheduc.2022.100870

Was Ronald Reagan's shift in politics an example of “It is difficult to get a man to understand something, when his salary depends upon his not understanding it!” (Upton Sinclair)? (see also: https://quoteinvestigator.com/2017/11/30/salary/)

Link to https://hypothes.is/a/Kft7kDOrEe6TQKcW-dREwQ in The Big Myth on Regan's shift in political views while working for General Electric.

via https://quoteinvestigator.com/2017/11/30/salary/

Some underlying tension for the question of identity/misinformation and personal politics vis-a-vis work and one's identity generated via work.

Workist cultures are built on the principle that identity, worth, and dignity are grounded in an individual's accomplishments.