The theme to consider for the development of this essay is identity. Mead not only places the field of identity at the level of interpersonal relationships, but at the level of social organization and culture.
This sociocultural matrix, whose individualized appropriation is, the generalized other, makes symbolic communication possible and through it the emergence of the person. For this reason, we believe that if identity arises from a sociocultural matrix, it must be respected to make symbolic communication possible.
Furthermore, it allows us to propose a differentiation principle, and they grant us recognition that can be positive and negative; Every person has a feeling of identity as a result of multiple belonging to the various groups in which we identify; we recognize ourselves as men, women; we have a political ID; We are united by common interests, projects, life experiences; We build a feeling of attachment to the group itself, depending on the language, cultural heritage, territory, all of this generates unique and unrepeatable people, since the essence of identity lies in the existence of difference; I do not exist without the other (Paz 2000).
What is identity?
Identity is understood as that nucleus of which the self is formed. It is a fixed and coherent nucleus that together with reason allow the human being to interact with other individuals present in the environment.
Identity formation is a process that begins to take shape based on certain conditions of the person, present from the moment of birth, along with certain basic facts and experiences. From the above, identity is formed by giving us a complex image of ourselves, which allows us to act coherently according to what we think.
According to some authors, identity behaves as something relative, like a plastic nucleus capable of being modified throughout life and development, which would allow human beings to have the ability to behave in different ways depending on the context in which they must Act.
As it is possible to intuit, the sociocultural context in which the individual finds himself inserted is fundamental and decisive in the formation of his identity. However, it is not the only factor that determines it.
Asier, M. (2000). Human identity is configured from the interaction with the environment and the individual's own individual functioning, forming between them a dynamic tension that guides the configuration of identity towards a certain direction. Thanks to this it is possible that the human being is able to notice that beyond what he is, he is part of a greater something outside himself.
Identity is identification, identification from others and that our identity is, previously ours, personal an identity for others. Only from the others can we have initial news of who we are. The radical reality of our personal identity is not our body, which obviously has to be supported, but the specific relationships with which we have been with respect to others.
Personal individuality and identity are a social construction, a social reality.
When addressing Bourdieu, (1990). Take into account that symbolic interactionism rests on three fundamental assumptions, the first is that men relate to things and to themselves, according to the meanings they have for them.
The second assumption is that these meanings are derived or arise in the process of social interaction.
And the third is that the use and modification of these meanings occurs through an active process of interpretation of the person by having to deal with and deal with objects in their environment.
From this it follows that personal identity arises through a social process.
Cooley, (1990). He develops the concept of the self - mirror or of the reflected self, and refers that the feeling, of self-worth or any other idea that tends to form the concept of self, self-identification or personal identity arises through the capture of one's image same in the other, it shows, like the self, it becomes an object, for itself from another.
Mead, (2001). It grants a fundamental role to language in the emergence and constitution of social reality. For him, the person not only arises from a social context but is, in itself, a social construction and a social structure. The adoption or experimentation of another's attitude is what builds self-awareness.
In order for the person to fully constitute himself, it is necessary, in addition to assuming the attitude of others in isolation, to adopt the attitude of the community or group of which he is a part as a whole.
Noting that in any interaction situation the individual projects a definition of it, of which his own self-definition is an important part; This has to be revalidated by the other participants in it.
The self has, for this author, two aspects: one as an actor and the other as a character, image or person that one tries to represent, a self - actor and a self - acted or represented.
The first is the one that programs and prepares the details of the representation and the second is the one that is projected in the representation itself. It also distinguishes three levels in the process of shaping and functioning of stigmatized identity: that of social identity, that of personal identity and that of the identity of the self.
By social identity, it is understood the character or traits attributed from signs or signals that a society normally uses to establish broad categories or classes of people.
It is personal identity as identification by others through certain marks or signs that serve as a reference.
Personal identity is based on the assumption that an individual can be distinguished from all others, and that a continuous and unique history of social events can adhere to all these means of differentiation.
Both identities, social and personal, are intimately intertwined.
The identity of the self refers to the conceptions and evaluations of the person about himself.
conclusion
Identity is a set of personal attributes (of the self) is the reactive part of the person in the attitudes of others. It is, to put it in some way, the most original part that the person contributes through their responses, in their interaction with others. These attitudes that he takes towards others are the novel element, the contribution of the person. The "I" gives a sense of independence, of decision.
That is why from his personal world he discovers himself different, indivisible and individual, this would be the subjective dimension of identity. But, from this dimension, the subject cannot be considered socially identified, because he depends on the recognition of the primary or membership groups, which attribute attributes to him, which configure him. Identity would only be the subjective side of the culture considered under the angle of its distinctive function.
Lastly, identity formation is only carried out as a function of interaction with the external environment, since in an isolated situation, individual characteristics are absolutely irrelevant and transparent. It is only in relation to interaction with significant others that individual differences and characteristics acquire value and behave as a contribution to social interaction.
Bibliography
• Asier, Michel. 2000. "The anthropology of identities in contemporary tensions", Colombian Journal of Anthropology, 6th. Edition, Bogotá.
• Bourdieu, Pierre (1990) "Sociology and Culture". Grijalbo, Mexico.
• Cooley, Charles Horton (1990) "Social Organization and Social Process". Alfaguara, New York.
• Giménez, Gilberto (1997) "Materials for a Theory of Social Identities". Volume 9, July-December, Mexico.
• Mead, George H. (2001). "The theory of symbolic interactionism", Grupo Editor Tercer Milenio, Buenos Aires.
• Octavio, Paz (1993) "poetics and identity", edit. Taurus, Madrid.
