(Re)forming Identities and Allegiances

Dale, Moyra

doi:10.2307/j.ctv1ddcpkg.10

Cited by 2 publications

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“…Some theories of identity suggest three levels of belonging: individual, group and global. 6 However, the individual does not live or function independently of relationships, and the three 'levels' are in fact not separable, but closely interconnected and mutually influencing (Dale, 2018). 7 Iyadurai (2006: Kindle 12859) describes 'the self' as 'plural': 'it is relational, and one changes according to the situation or the external realities'.…”

Section: Expanding and Converging Communitiesmentioning

confidence: 99%

Identity: The ongoing integration of our heritage and our allegiance

Dale

2021

Missiology

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Identity is a key issue as people negotiate transition between communities in today’s world. This article proposes a model of identity as a process of integration between the node of origin or heritage – where we have come from – and the node of desire or allegiance – where we place our loyalty. The node of origin may be the intersection of different contributing communities. Ways of using our bodies and community rituals are formative of our identity. Models embody community values. The process of integration (or disintegration) between the nodes of womb and heart shapes who we are becoming. Giving allegiance to Jesus brings changes across both nodes, redefining other loyalties and relationships. The node of origin is not displaced but repurposed. We gain new models. A shift of community, particularly of faith, can include disjuncture on the way to resolution, but not abandonment. Dual belonging enables both origin and allegiance to be honoured. This model suggests that discipleship requires three tasks: of narrative, of relationship and of practice (re-formed behaviour).

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Section: Expanding and Converging Communitiesmentioning

confidence: 99%

Identity: The ongoing integration of our heritage and our allegiance

Dale

2021

Missiology

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“…These works use the language of honor/shame cultures , following on from Ruth Benedict (1946) and Eugene Nida (1954), drawing on Margaret Mead’s (2003/1937) distinction between cultures that use shame as a key external sanction and those which depend on guilt as an internal sanction. However, as later writings have pointed out (e.g., Cozens, 2018; Dale, 2020; Merz, 2020), a reliance on these typologies of culture masks the reality that all cultures have the values of honor and shame. The perception and weight given to them vary according to variables such as age, context, social status, level of education, and gender.…”

Section: Introductionmentioning

confidence: 99%

Muslim women’s perspectives on honor

Simon¹

2023

Missiology

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The concepts of honor and shame have been extensively explored in cultural anthropology, psychology, biblical studies, and missiology. Yet there is still comparatively little written about how Muslim women, as distinct from Muslim men, experience honor and shame, and even less that amplifies the voices of Muslim women themselves. This article examines how honor is perceived and experienced by Muslim women around the world, based on their discussions with Christian women. It then explores implications for Christian engagement with Muslim women.

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(Re)forming Identities and Allegiances

Cited by 2 publications

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Identity: The ongoing integration of our heritage and our allegiance

Identity: The ongoing integration of our heritage and our allegiance

Muslim women’s perspectives on honor

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