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C O NS I D E RI N G
PL AS T I C I T Y O F
I DE N T I T Y
CONSIDERING PLASTICITY OF
IDENTITY
products derived from casein, cellulose, etc. which can be readily moulded
into any form and are extremely durable. – plas’tic surgery n. art of
In this essay it is considered that modern identity is easily mouldable. The thought of
modern identity being plastic, engages individual aptness at socially and culturally
compliant consuming and reflexive self expression; plasticity thus directing and
theory are defined by two distinct perspectives. The viewpoints of identity “being” and
“doing” (Stets & Burke, 2000) are considered as identity “being” as a fixed and given
state of who one is; and identity “doing”, as to what one does. Doing and being,
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understanding agency and reflection in social identity theory and identity theory. The
stage, are key features of living in the modern. There may be cultural, gender and class
strains, possible confusion to which identity where, but this mouldable construction of
‘The sociology of identity can fully elucidate the intricate links between the social and
cultural domains’ (Cerulo, 1997, p. 402). In Cerulo’s (1997) essay outlining the
sociological study of identity construction, it conveys the constraints of having rigid and
distinctive theoretical perspectives. Because of these constraints Cerulo (1997, pp. 400
- 402) claims it had limited the benefits that are apparent in synthesising perspectives
is certain that a rich picture is unattainable. A key modern social theorist who has taken
individual bodies in western capitalist societies. What to eat, what to wear, where to go,
and what to be, are a barrage of identity fragmenting questions for the individual in the
liquid modern society. To critique modern identity doing, we’ll take a look at someone
Kidman is also a mother, television presenter, Australian citizen, Nicole’s sister, etc. In
consumer cultural interaction. Walking into a big city clothing store Kidman describes
a consumer experience thusly ‘Classic pants, sexy skirts and cute tops, it soon became
update and my mind was already rationalising it’ (Kidman, May 20th 2009). It is clear
that Bauman’s perspective of the modern can be seen to be compatible with Antonia
Kidman’s story, and also as being an everyday common story for many other
individuals. In the liquid modern less and less is the welfare state the holder of power
over the body and identity of individuals, as capitalist cultural expectations increase and
individuals in the liquid modern. Kidman states (May 20th 2009) that she walked out of
Sydney’s Emporio Armani store with empty hands, but glowing satisfaction in
expressing her identity of being a sensible shopper and saver, therefore complimenting
her social identity with the ANZ bank. However, in this example it brings about to
reflect upon that the poor are essentially excluded from the possibility of making
lifestyle choices (Giddens, 1991, p. 5), let alone if they are to shop in Emporio Armani.
Buying into the lifestyle of global identity doing and being is not an easy everyday
option for those that are poor. Despite the rational understanding of economic
that the self imposing disciplinary practices by individuals can be just as powerful in the
doing of identity.
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Extending the idea of individual self discipline, according to Bauman (2005) the
individual in the liquid modern society must navigate a stressful journey on the rapid
changing flows of a consuming life; to know when to hold on, and when to let go is
paramount. Being left behind, is the most obstructive influence to the self moulding
individual in being a liquid modern consumer. Being left on the refuse pile, out of date
and out of fashion, can destroy the sense an individual has of social belonging. This
expediential increase in the ease of identity doing and being through consuming, it is a
valid question that is asked as to whether modern plastic identity is a social evolution
that society ought to continue to journey on. Despite uncertainty it is from inside-out
and out-side in, we connect our sense of ourselves every day. Elliott (2001) discusses
that in everyday routines it is apparent that the nature of self has changed in the
describes is due to the reflexive consuming of global networks and global culture.
Living in a global village an individual is not shaped only by the confines of their
locale, but by a much wider engagement. The global village is accessible to individuals
through the advancement in technology and the global media market. This wider
engagement has significantly affected the understandings of, and the reshaping and
Critical of the technological and mass media effects on identity in the modern global
environment, is the perspective of feminist politics of the body. Bordo (1997) questions
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the self determination and real choice situation of consumer women of body image, due
to the structured institutional normalization of what women should attain to be and look
like. This analysis is also supported by Bordo (1997) who relates the culture of
consumer capitalist society, and consumption of commercial text and imagery that is
Bordo situates the hyper-real identities of plastic surgery users. Whereby the changed
image of stars post plastic surgery becomes what we know as a dominant identity
reality. Due to the reflexive agency of modernist social actors there is an increase in
individual anxiety about image and bodies which is played out further afield to society’s
fascination with celebrities’ bodies and image (Lumby, 1999). The use of plastic
many, at a cheap cost. Lumby states, that reflexive cultural forces are naturalized,
which enhance the changed expectations of what ‘bodies should look like and how they
should perform’ (Lumby, 1999, p. 128). This individual identity expectations relays
‘Rather than planning ahead for the purchase and really enjoying it, I nearly allowed my
feelings about my appearance on the day to override my better judgement and cause a
major budget blowout’ (Kidman, May 20th 2009). Antonia Kidman’s statement
identity building, and also on the other hand that prominent people in society feel a need
to others by backstage preparation. This is to ensure that the producing and maintaining
Concurrently this preparation is apparently a natural process, and the production of self
is derived from the actors’ unselfconscious daily routine performances. Self production
different times, places and spaces (Branaman & Lemert, 1997). Goffman’s (1971)
framework uses the language of ‘the stage’ to develop a theoretical report on the
structuring of the ‘construction of self’ through social encounters. It seems clear that
Giddens (1991) describes as the reflexive project of the self. In negating this project of
the self, there seems to be a driving undercurrent to the self’s direction; to have
happiness.
Bauman (2008) asks ‘What is wrong with happiness?’, and theorises this question in
relation to the risks found in the rising affluence that people of the west strive for in
unreliable life purpose assumption. So then, why do people pursue happiness through
accumulating capital with such vim and vigour? As Bauman (2008, p. 12) states
‘Showing character and having one’s identity recognized, as well as finding and
obtaining the means to assure the achievement of these interrelated purposes, become
citizen one needs to be an artist, in the sense of creating and living a life that allows
self-determination to remould and remake and transform one’s identity through being
and doing. Within Bauman’s concept of the liquid modern, a time and place of being in
an unreliable era and flowing faster than individuals can stay afloat in. Bauman delivers
a welcoming statement that the human pursuit of happiness has been going on for the
past two millennia, and this pursuit is worthwhile living for. Identity plasticity has a
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positive effect on social lifestyles, by not cornering and holding individuals in strict
social categorisation. The ability to utilise cultural consuming and engagement with
identity production, maintenance, being and doing facilitates to break down traditional
social class formations. Through increased access to technology in the modern social
interaction.
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REFERENCE LIST
Beck, U., & Beck-Gernsheim, E. (2009). Losing the Traditional: Individualisation and
Bordo, S. (1997). Normalisation and Resistance in the Era of the Image. In S. Kemp
Branaman, A., & Lemert, C. (1997). Goffman's Social Theory. In The Goffman Reader
Collins English Dictionary. (1979). London: William Collins Sons & Co. Ltd.
Foucault, M. (1995). Discipline & Punish; The Birth of the Prison (A. Sheridan, Trans.
Giddens, A. (1991). Modernity and Self-Identity: Self and Society in the Late Modern
Goffman, E. (1971). The Presentation of Self in Everyday Life. London: Allen Lane
http://blog.bemoneyconfident.com/antonia_kidman/2009/05/20/confessions-of-
a-window-shopper/#more-
309http://blog.bemoneyconfident.com/antonia_kidman/2009/05/20/confessions-
of-a-window-shopper/#more-309
Lumby, C. (1999). Celestial Bodies. In Gotcha: Life in a Tabloid World (pp. 123 - 129).
Stets, J. E., & Burke, P. J. (2000). Identity Theory and Social Identity Theory. Social