Identity formation

Erikson's theory is that people experience different crises or conflicts throughout their lives in eight stages. Each stage occurs at a certain point in life and must be successfully resolved to progress to the next stage. The particular stage relevant to identity formation takes place during adolescence: Identity versus Role Confusion.[8]

The Identity versus Role Confusion stage involves adolescents trying to figure out who they are in order to form a basic identity that they will build on throughout their life, especially concerning social and occupational identities. They ask themselves the existential questions: "Who am I?" and "What can I be?" They face the complexities of determining one's own identity. Erikson stated that this crisis is resolved with identity achievement, the point at which an individual has extensively considered various goals and values, accepting some and rejecting others, and understands who they are as a unique person.[9] When an adolescent attains identity achievement, they are ready to enter the next stage of Erikson's theory, Intimacy versus Isolation, where they will form strong friendships and a sense of companionship with others.

If the Identity versus Role Confusion crisis is not positively resolved, an adolescent will face confusion about future plans, particularly their roles in adulthood. Failure to form one's own identity leads to failure to form a shared identity with others, which can lead to instability in many areas as an adult. The identity formation stage of Erik Erikson's theory of psychosocial development is a crucial stage in life.[8]

Marcia created a structural interview designed to classify adolescents into one of four statuses of identity. The statuses are used to describe and pinpoint the progression of an adolescent's identity formation process. In Marcia's theory, identity is operationally defined as whether an individual has explored various alternatives and made firm commitments to an occupation, religion, sexual orientation, and a set of political values.

The four identity statuses in James Marcia's theory are:[10][9]

1. Identity Diffusion (also known as Role Confusion): The opposite of identity achievement. The individual has not resolved their identity crisis yet by failing to commit to any goals or values and establish a future life direction. In adolescents, this stage is characterized by disorganized thinking, procrastination, and avoidance of issues and actions.
2. Identity Foreclosure: This occurs when teenagers conform to an identity without exploring what suits them best. For instance, teenagers might follow the values and roles of their parents or cultural norms. They might also foreclose on a negative identity, or the direct opposite of their parents' values or cultural norms.
3. Identity Moratorium: This postpones identity achievement by providing temporary shelter. This status provides opportunities for exploration, either in breadth or in-depth. Examples of moratoria common in American society include college or the military.
4. Identity Achievement: This status is attained when the person has solved the identity issues by making commitments to goals, beliefs, and values after an extensive exploration of different areas.

Cultural identity is (the feeling of) the identity of a group or culture, or of an individual as far as they are influenced by their belonging to a group or culture. Cultural identity relates to but is not synonymous with identity politics. There are modern questions of culture that are transferred into questions of identity. Historical culture also influences individual identity, and as with modern cultural identity, individuals may pick and choose aspects of cultural identity, while rejecting or disowning other associated ideas.[13]

Professional identity is the identification with a profession, exhibited by an aligning of roles, responsibilities, values, and ethical standards as accepted by the profession.[14][15]

In business, professional identity is the "persona" of a professional which is designed to correspond with and facilitate the attainment of business objectives. A professional identity is developed when there is a philosophy that is manifested in a distinct corporate culture – the corporate personality. A business professional is a person in a profession with certain types of skills that sometimes require formal training or education.

The career development of an individual focuses on how individuals manage their careers within and between organizations and how organizations structure the career progress of their members and can be tied into succession planning within some organizations.

Training is a form of identity setting, since it not only affects knowledge but also affects a team member's self-concept. On the other hand, knowledge of the position introduces a new path of less effort to the trainee, which prolongs the effects of training and promotes a stronger self-concept. Other forms of identity setting in an organization include Business Cards, Specific Benefits by Role, and Task Forwarding.[16]

An ethnic identity is an identification with a certain ethnicity, usually on the basis of a presumed common genealogy or ancestry. Recognition by others as a distinct ethnic group is often a contributing factor to developing this identity. Ethnic groups are also often united by common cultural, behavioral, linguistic, ritualistic, or religious traits.

Processes that result in the emergence of such identification are summarized as ethnogenesis. Various cultural studies and social theory investigate the question of cultural and ethnic identities. Cultural identity adheres to location, gender, race, history, nationality, sexual orientation, religious beliefs, and ethnicity.[17]

National identity is an ethical and philosophical concept where all humans are divided into groups called nations. Members of a "nation" share a common identity and usually a common origin, in the sense of ancestry, parentage, or descent.[18]

A religious identity is the set of beliefs and practices generally held by an individual, involving adherence to codified beliefs and rituals and study of ancestral or cultural traditions, writings, history, mythology, and faith and mystical experience. Religious identity refers to the personal practices related to communal faith along with rituals and communication stemming from such conviction. This identity formation begins with an association in the parents' religious contacts, and individuation requires that the person chooses the same or different religious identity than that of their parents.[19][20]

In sociology, gender identity describes the gender with which a person identifies (i.e., whether one perceives oneself to be a man, a woman, outside of the gender binary), but can also be used to refer to the gender that other people attribute to the individual on the basis of what they know from gender role indications (social behavior, clothing, hairstyle, etc.). Gender identity may be affected by a variety of social structures, including the person's ethnic group, employment status, religion or irreligion, and family. It can also be biological in the sense of puberty.[21]

Disability identity refers to the particular disabilities that an individual identifies with. This may be something as obvious as a paraplegic person identifying as such, or something less prominent such as a deaf person regarding themselves as part of a local, national, or global community of Deaf People Culture.[22]

Disability identity is almost always determined by the particular disabilities that an individual is born with, though it may change later in life if an individual later becomes disabled or when an individual later discovers a previously overlooked disability (particularly applicable to mental disorders). In some rare cases, it may be influenced by exposure to disabled people as with body integrity dysphoria.

During interpersonal identity development, an exchange of propositions and counter-propositions occurs, resulting in a qualitative transformation of the individual. The aim of interpersonal identity development is to resolve the undifferentiated facets of an individual, which are found to be indistinguishable from others. Given this, and with other admissions, the individual is led to a contradiction between the self and others, and forces the withdrawal of the undifferentiated self as truth. To resolve the incongruence, the person integrates or rejects the encountered elements, which results in a new identity. During each of these exchanges, the individual must resolve the exchange before facing future ones. The exchanges are endless since the changing world constantly presents exchanges between individuals and thus allows individuals to redefine themselves constantly.

Collective identity is a sense of belonging to a group (the collective). If it is strong, an individual who identifies with the group will dedicate their lives to the group over individual identity: they will defend the views of the group and take risks for the group. The cohesiveness of the collective identity goes beyond the community, as the collective experiences grief from the loss of a member.

Individuals gain a social identity and group identity from their affiliations in various groups, which include: family, ethnicity, education and occupational status,[24] friendship, dating, and religion.

One of the most important affiliations is that of the family, whether they be biological, extended, or even adoptive families. Each has its own influence on identity through the interaction that takes place between the family members and with the individual.[25] Researchers and theorists state that an individual's identity (more specifically an adolescent's identity) is influenced by the people around them and the environment in which they live. If a family does not have integration, it is likely to cause identity diffusion (one of James Marcia's four identity statuses, where an individual has not made commitments and does not try to make them),[26] and applies to both males and females.[27]

Morgan and Korobov performed a study in order to analyze the influence of same-sex friendships in the development of one's identity.[28] This study involved the use of 24 same-sex college student friendship triads, consisting of 12 males and 12 females, with a total of 72 participants. Each triad was required to have known each other for a minimum of six months. A qualitative method was chosen, as it is the most appropriate in assessing the development of identity. Semi-structured group interviews took place, where the students were asked to reflect on stories and experiences concerning relationship problems. The results showed five common responses when assessing these relationship problems: joking about the relationship's problems, providing support, offering advice, relating others' experiences to their own similar experiences, and providing encouragement. The results concluded that adolescents actively construct their identities through common themes of conversation between same-sex friendships; in this case, involving relationship issues. The common themes of conversation that close peers seem to engage in helping to further their identity formation in life.[29]

Cognitive development influences identity formation. When adolescents are able to think abstractly and reason logically, they have an easier time exploring and contemplating possible identities. When an adolescent has advanced cognitive development and maturity, they tend to resolve identity issues more so than age mates that are less cognitively developed. When identity issues are solved quicker and better, there is more time and effort put into developing that identity.

Adolescents that have a post-secondary education tend to make more concrete goals and stable occupational commitments. Going to college or university can influence identity formation in a productive way. The opposite can also be true, where identity influences education and academics. Education's effect on identity can be beneficial for the individual's identity; the individual becomes educated on different approaches and paths to take in the process of identity formation.

Sociocultural influences are those of a broader social and historical context. For example, in the past, adolescents would likely just adopt the job or religious beliefs that were expected of them or that were akin to their parents. Today, adolescents have more resources to explore identity choices and more options for commitments. This influence is becoming less significant due to the growing acceptance of identity options that were once less accepted. Many of the identity options from the past are becoming unrecognized and less popular today. The changing sociocultural situation is forcing individuals to develop a unique identity based on their own aspirations. Sociocultural influences play a different role in identity formation now than they have in the past.

The type of relationship that adolescents have with their parents has a significant role in identity formation. For example, when there is a solid and positive relationship between parents and adolescents, they are more likely to feel freedom in exploring identity options for themselves. A study found that for boys and girls, identity formation is positively influenced by parental involvement, specifically in the areas of support, social monitoring, and school monitoring.[30] In contrast, when the relationship is not as close and the fear of rejection or discontentment from the parent or other guardians is present, they are more likely to feel less confident in forming a separate identity from their parents.

The Internet is becoming an extension of the expressive dimension of adolescence. On the Internet, youth talk about their lives and concerns, design the content that they make available to others, and assess the reactions of others to it in the form of optimized and electronically mediated social approval. When connected, youth speak of their daily routines and lives. With each post, image or video they upload, they can ask themselves who they are and try out profiles that differ from the ones they practice in the "real" world.[31]

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