Examining the emergence of new sexual and gender identities in the context of an ever-changing digital landscape, Emergent Identities considers how traditional, binary understandings of sexuality and gender are being challenged and overridden by a taxonomy of non-binary, fluid classifications and descriptors. In this comprehensive account of the ongoing shift in our understandings of gender and sexuality, Cover explores how and why traditional masculine/feminine and hetero/homo dichotomies are quickly being replaced with identity labels such as heteroflexible, bigender, non-binary, asexual, sapiosexual, demisexual, ciswoman and transcurious. Drawing on real-world data, Cover considers how new ways of perceiving relationships, attraction and desire are contesting authorised, institutional knowledge on gender and sexuality. The book explores the role that digital communication practices have played in these developments and considers the implications of these new approaches for identity, individuality, creativity, media, healthcare and social belonging. A timely response to recent developments in the field of gender identity, this will be a fascinating read for students of Psychology, Gender Studies, Media and Cultural Studies, and related areas as well as professionals in this field.

Examines the process of nation making in Fiji, Papua New Guinea, the Solomon Islands, and Vanuatu

"This inviting text provides a useful framework for Christians to use in approaching what can be difficult conversations around gender identity."--Publishers Weekly This book offers a measured Christian response to the diverse gender identities that are being embraced by an increasing number of adolescents. Mark Yarhouse and Julia Sadusky offer an honest, scientifically informed, compassionate, and nuanced treatment for all readers who care about or work with gender-diverse youth: pastors, church leaders, parents, family members, youth workers, and counselors. Yarhouse and Sadusky help readers distinguish between current mental health concerns, such as gender dysphoria, and the emerging gender identities that some young people turn to for a sense of identity and community. Based on the authors' significant clinical and ministry experience, this book casts a vision for practically engaging and ministering to teens navigating diverse gender-identity concerns. It also equips readers to critically engage gender theory based on a Christian view of sex and gender.

A new legal concept of identity. As transactions once based on personal relationships are increasingly automated, it is inevitable that our traditional concept of identity will need to be redefined. This book examines the functions and legal nature of an individual's digital identity in the context of a national identity scheme. The analysis and findings are relevant to the one proposed for the United Kingdom, to other countries which have similar schemes, and to countries like Australia which are likely to establish such a scheme in the near future. Under a national identity scheme, being asked to provide ID will become as commonplace as being asked one's name, and the concept of identity will become embedded in processes essential to the national economic and social order. The analysis reveals the emergence of a new legal concept of identity. This emergent concept and the associated individual rights, including the right to identity, potentially change the legal and commercial landscape. The author examines the implications for individuals, businesses and government against a background of identity crime.

This book explores how identities emerge and are negotiated by young people in online facilitated dialogue, a form of virtual exchange. It offers a framework for this type of exploration based on the assumption that both the situated context and the technologies mediating online interactions influence, but do not necessarily determine, the interactions taking place and the participants’ identity orientations. Identity is viewed not as fixed and static, but rather multiple and fluid as interactants position themselves in relation to one another. This framework is then applied to the analysis of one specific virtual exchange context, and the interactions over several weeks of a group of participants from a wide range of backgrounds.

The issue of Indigenous identity has gained more attention in recent years from social science scholars, yet much of the discussions still centre on the politics of belonging or not belonging. While these recent discussions in part speak to the complicated and contested nature of Indigeneity, both those who claim Indigenous identity and those who write about it seem to fall into a paradox of acknowledging its complexity on the one hand, while on the other hand reifying notions of ‘tradition’ and ‘authentic cultural expression’ as core features of an Indigenous identity. Since identity theorists generally agree that who we understand ourselves to be is as much a function of the time and place in which we live as it is about who we and others say we are, this scholarship does not progress our knowledge on the contemporary characteristics of Indigenous identity formations. The range of international scholars in this volume have begun an approach to the contemporary identity issues from very different perspectives, although collectively they all push the boundaries of the scholarship that relate to identities of Indigenous people in various contexts from around the world. Their essays provide at times provocative insights as the authors write about their own experiences and as they seek to answer the hard questions: Are emergent identities newly constructed identities that emerge as a function of historical moments, places, and social forces? If so, what is it that helps to forge these identities and what helps them to retain markers of Indigeneity? And what are some of the challenges (both from outside and within groups) that Indigenous individuals face as they negotiate the line between ‘authentic’ cultural expression and emergent identities? Is there anything to be learned from the ways in which these identities are performed throughout the world among Indigenous groups? Indeed why do we assume claims to multiple racial or ethnic identities limits one’s Indigenous identity? The question at the heart of our enquiry about the emerging Indigenous identities is when is it the right time to say me, us, we… them?