The Formation Of Identity Under The Influence Of Language

Identity is understood to be an amalgamation of characteristics that determine an individual's social categorization. It is constructed by an individual's understanding of themselves and a created self-conception, as well as how others interact with these individuals, on the grounds of 'race, sexual orientation, disability, ethnicity, occupation' (Jones 9) and the like. An identity can provide a sense of great pride and dignity, but at the same time, due to the 'relational nature of identity construction' (Jackson 628), it can impose a burden, based on its restrictive definitions of self. This constructed dimorphic paradigm of the nature of identity, creates a contextual representation of Fung' statement, that 'identities are sources of pleasure as well as oppression' (Fung 128).

Identity formation occurs 'in relation to perceived similarities and differences' (Jackson 631), although it does depend on the intrinsic properties of an Individual- such as age, sex and ability- it is characteristically dependent and regulated through cultural norms and conventions; this is where the intended and unintended consequences of social practices come in.

Ascribing to an identity can provide a sense of contentment, 'pleasure', and can become fundamental to one's self-understanding, as 'it implies a fixed and deeply personal sense of self'(Jackson 630); and reaffirms one's 'positionality' -that contributes to a state of stability and consistency (Jackson 629). It's pragmatic implications in terms of political solidarity and the social realm reinforces their membership in a socially constructed community and renders a reaffirmation of practices -which often reflect deeply rooted cultural ideas.

The affordances of identity include a sense of place, belonging and familiarity when grouped with others who share the same ethnicities, geographical belonging and the similar values that supposedly stem from these commonalities. It also supplies an individual with security in numbers, and a 'national identity' (Fung 125); as well as a 'community membership'(Bucholtz and Hall 343), on the basis of shared language and its semiotic consequences, where 'language is the most flexible and pervasive' aspect of identity (Bucholtz and Hall 368).

It also enables organization and structure to certain abstractions, as Fung maintains that the identity or label of being 'Gay put a name [on his] previously nameless transgression', and provided him with ' both a means to and a sign of, feeling comfortable' in terms of his sexuality(Fung 124); and so, it allows for a sense of legitimacy and recognition of behaviors and specific characteristics that have previously been previously unidentified and often outside the scope of the norm, especially in the aspects of gender, sexuality and ethnicity.

When looking at identity from the lens of lifestyle choices, it is often distinguishable and distinctive - and mostly voluntary ascriptions- for instance: a 'green identity', or projection of one self as 'vegan', and in general, a 'national identity' that can promote nationalism and a celebration of heritage and culture- are declarations of a particular ethical stance, and symbolizes the authenticity of an individual.

Although Identity has many such reaffirming positive aspects, it can also be seen as a tool of oppression. Historically, identity has been constructed in favor of social supremacists and on the basis of prevalent social hierarchy- where it is seen as a ' quintessential social phenomenon' (Bucholtz and Hall 352). 'Externally imposed identities' (Bucholtz and Hall 352) place restraints and boundaries on individual expression, and It shapes the way it is permissible for other to interact with an individual. They are often seen to be a rigid, fixed and categorized state of mind that attempts at classifying individuals into narrow definitions, which often carry connotations of stereotypes and generalization, that consequently leads to unfair representations. Identity is historically and culturally contingent, and encoded with relations of domination and subordination: for instance: the 'ethnic cleansing' in former Yugoslavia; the genocide in Rwanda (Jackson 630), and the Apartheid in South Africa (Phillips 1)- which demonstrate the exploitation of another's identity in an effort to showcase domination and exercise of power on the basis of racial supremacy and ethnic representation. Identity is therefore a 'complex and contested term once we realize the political intensity associated with ideas of identity and belonging' (Jackson 630).

These classifications become embodied in institutions, material things, and cultural practices, and monopolize on the conventionally rigid 'social inclusion and exclusion' that is practiced through subscription to a particular identity. It does not account for the 'different histories, experiences, political priorities and tastes in the interaction'(Fung 129) of Individuals.

Identity is often put on a pedestal of social relevance, which intensifies the response that it garners - for those who proudly bear the title placed on them, it is a quality to revel in- but for those who are burdened by its implications, it can prove to be rusted shackles that limit their possibilities in life. Each aspect of a discursively constructed identity seems to portray subsequent limitations in its definition: 'gender identity' in terms of the gender binary (of masculinity and femininity) fail to represent those individuals that do not identify with either classifications, and presents a context of inherent misogyny; the two-sex system that seeks to characterize 'sexual identity'- fails to encompass the full spectrum of human sexuality; and the categorized 'racial identity' levies a 'burden of representation' (Fung 129), even in a state of diaspora. These illustrations, among numerous others, exemplify the unidimensional character of identity and its lack of inclusivity and representation (Jackson 632) which compose a suppressive 'criterion of visibility' (Fung 126) in society.

The oppressive quality of identity does not simply extinguish upon its imposition of people, but it is also seen when a levied identity is contested: 'sexism, homophobia, class exploitation, and political repression' are still present in the contemporary world, which seek to curb transgression from behavioral norms and bodily comportments.

In the present, modernization has led to fewer constraints of social structures such as class, gender, as individualization has set a stage for self-expression. It caters to the texture of experience and encourages the inculcation of individual experiences into 'particular formations in defining oneself' (Jackson 632). Yet despite this reformation in the malleability of identity, the ethnic groupings of 'African-American, Latinos, and Native Americans and Aboriginals' still hold a marginalized and subordinated position in the westernized world, 'which predominated in everyone's perceptions' (Fung 125). This leads to a rupture/contradiction in identity formation and cultural appropriation. Although grouping people with similar histories and characteristics together, serves as an uncomplicated understanding of a rather complex world, - it suppresses the growth of individuality, which is at the root of human-kinds progressive nature.

On one hand, identity indeed seems to provide a sense of 'pleasure' and structure in an otherwise diverse society, as it reinforces an individual's membership in a socially constructed template- that often affords the person to carry on age-old traditions and maintain the sanctity of the group that they belong to. But on the other hand, it is often seen to be entangled with dangerous generalizations that can stunt the display of the various aspects of one's individuality and the ubiquitous demarcations uniqueness. Here, it becomes emboldens the rigidity of a social situation that is levied on people, and festers certain stigma attached to societal divisions. Hence, Fung's claims of the positive and negative implications of the spectrum of identity, are highly relevant and significant in the socio-cultural enclaves of the contemporary world.