Jekatyerina Dunajeva explores how two dominant stereotypes—“bad Gypsies” and “good Roma”—took hold in formal and informal educational institutions in Russia and Hungary. She shows that over centuries “Gypsies” came to be associated with criminality, lack of education, and backwardness. The second notion, of proud, empowered, and educated “Roma,” is a more recent development. By identifying five historical phases—pre-modern, early-modern, early and “ripe” communism, and neomodern nation-building—the book captures crucial legacies that deepen social divisions and normalize the constructed group images. The analysis of the state-managed Roma identity project in the brief korenizatsija program for the integration of non-Russian nationalities into the Soviet civil service in the 1920s is particularly revealing, while the critique of contemporary endeavors is a valuable resource for policy makers and civic activists alike. The top-down view is complemented with the bottom-up attention to everyday Roma voices. Personal stories reveal how identities operate in daily life, as Dunajeva brings out hidden narratives and subaltern discourse. Her handling of fieldwork and self-reflexivity is a model of sensitive research with vulnerable groups.

By examining the lives and social dynamics of Jewish university students, Pickus shows how German Jews rearranged their self-images and redefined what it meant to be Jewish. The emergence of Jewish student associations in 1881 provided a forum for Jews to openly proclaim their religious heritage. By examining the lives and social dynamics of Jewish university students, Keith Pickus shows how German Jews rearranged their self-images and redefined what it meant to be Jewish. Not only did the identities crafted by these students enable them to actively participate in German society, they also left an indelible imprint on contemporary Jewish culture. Pickus's portrayal of the mutability and social function of Jewish self-definition challenges previous scholarship that depicts Jewish identity as a static ideological phenomenon. By illuminating how identities fluctuated throughout life, he demonstrates that adjusting one's social relationships to accommodate the Gentile and Jewish worlds became the norm rather than the exception for 19th-century German Jews.

The reinvention of identity in today's world.

In this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality. The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.

These interdisciplinary essays focus on how cultural practices help form the Spanish identity, by introducing a range of theoretical debates and exploring specific areas of 20th century Spanish culture.

Wahrman argues that toward the end of the 18th century there was a radical change in notions of self & personal identity - a sudden transformation that was a revolution in the understanding of selfhood & of identity categories including race, gender, & class.

The global spread of uniform modes of production and cultural values has been accompanied by a dissemination of stereotypes of "modern" architecture styles almost everywhere around the globe. Paradoxically, the reverse process has also emerged: In some countries, the elites feel the necessity to counterbalance the "loss of identity" and defend their own cultures against the "intruding" forces of globalization. What started as a defensive notion has developed into a more progressive attempt to re-create what has allegedly been lost. This trend is being strongly expressed in discourses about architecture in countries of the South. Who are the actors feeling compelled to "construct" new identities? How are these new identities in architecture created in various parts of the world? And, which are the ingredients borrowed from various historical and ethnic traditions and other sources? These and other questions are discussed in five case studies from different parts of the world, written by renowned scholars from Brazil, Mexico, Egypt, India and Singapore.