## What is identity? One way to approach identity is as our [[{1.1} identity as self-definition|self-definition]]: the constraints we use to corral our sense-of-self into something we can almost articulate. Some [[{1.1a2} waterman's elements of identity formation|elements]] of our self-definition are explicable – goals, values, preferences – while others are more nebulous, making up the essence of ourselves. It’s [[{1.1a} it's unclear whether identity is discovered or created|unclear]] whether identity is [[{1.1a1} two metaphors for identity formation|created or discovered]] – whether parts of us are *intrinsic* or not – but the self-definition framing allows room for both. ### Developing a self-definition A strong sense of identity – a reliable understanding of the self – requires a [[{1.1b} a strong sense of identity comes from a well-developed self-definition|well-developed self-definition]]; that is, well-researched, contemplated, and challenged. We learn who we are the same way we learn who anyone else is: asking questions with genuine curiosity about the answers, and gradually building contextual understanding. Likewise, we need to [[{1.1c1d} interacting with yourself over time|interact]] with ourselves over time to understand the experiences of our [[{1.1c1a} you need to commune with your past to understand your self|past]], which of those stories are still impacting our [[{1.1c1b} you need to commune with your present to understand your self|present]], and which choices will be available or desirable to us in our [[{1.1c1c} you need to commune with your future to understand your self|future]]. You might already have infrastructure in place to communicate with your past self, like sticky notes, journals, reminders. What are these things if not letters from your past? If you do any kind of planning, daydreaming, manifesting, hoping, wishing, or wanting, these too can be seen as conversations with your future self. Communication with the present self is more nebulous – perhaps this is just thinking, or perhaps it requires a more mindful approach. This dialoguing-with-the-self helps us maintain the scaffolding of our identities with a sense of [[{1.1c} a strong sense of identity requires a sense of continuity|continuity]], creating a thru-line tethering you to the broader context of your story, even as individual elements of yourself change. See [[2025-01-19 knowing yourself through time]]. ### Shock and identity crisis Continuity requires [[{1.1c1} a sense of continuity comes from the integration of experiences, evolving senses-of-self, and identity elements over time|integration]] of selves, experiences, and stories into our self-definition. In other words, your sense of identity will be incomplete if you reject, deny, or ignore parts of you or your story. (See [[shadow work]].) [[Klein, Naomi - 2023 - Doppelganger]] is an excellent, in-depth exploration of this concept. She defines shock as “a sudden and unprecedented event for which we do not have an adequate explanation”; it is the “gap” between the way we understand the world and an experience that is drastically opposed to that understanding. Shocks, traumas, and other events that shift the foundations of our worldview [[{1.1c2a} shock disrupts the continuity of one's identity and their understanding of their inner and outer worlds|disrupt]] our sense of continuity because what we believe to be true no longer matches what we *know* to be true. I see this break in equilibrium as the cornerstone of [[{1.1c3} identity crises happen when you are not situated in the context of - or oriented toward - your past, present, or future|identity crises]], while [[{1.1c3a} stability is connection to, while recovery is reorientation toward, one's location in time and space|stability]] – one’s ability to stay tethered to time and space – comes from successful integration that “fills” the “meaning vacuum”. ## Performing the self in society [[{1.2} social context shapes the way we perform identity|Social context]] shapes how we perform identity, in the sense that we perform differently in social spaces *and* in the sense the context of all of our lives is [[{1.2b} the context of our lives is cumulative and intertwining|cumulative and intertwining]]. Performance is a partitioning (see below). ### Performing the self on social media Being “AFK”, we have the option of being – or trying to embody – our full self. We *are* our full selves by default. But online, we are required to [[{1.2a1a3} digital embodiment requires writing yourself into being|write ourselves into being]]; there is no self in the digital space without interacting there. This can be troublesome because social context is [[{1.2a} social context is limited and less developed on social media|limited and less developed]] online. 1. Digital embodiment necessarily [[{1.2a1} social media requires fragmentation and decontextualization of our identities|fragments]] our identities, which makes [[{1.2a1a1a} online authenticity paradox|”authenticity”]] seemingly impossible. 2. Many of us turn our fragmented identities into [[{1.2a1a2a} many of us are turning our digital personas into personal or lifestyle brands|brands]], which are [[{1.2a1a2a2} a brand is a promise of consistency and dependability|promises of consistency and dependability]]; as Klein points out, this can force us to [[foreclosing on prerogative to change|foreclose on the prerogative to change]]. 3. Online spaces [[{1.2a2} context collapse|collapse context]], including our [[{1.2a2a} social media decontextualizes our relationships by flattening our social network|relationships]], [[{1.2a2e} content collapse|content]], [[{1.2a2d} time collapse|time]], [[{1.2a2d1} identity collapse|identities]] – even the [[{1.2a2e2} truth collapse|truth]] – into a single, flattened plane where something does not have to be true, complete, or contextualized to continue [[{1.2a2e2a1} algorithms increase the spread of misinformation|spreading]]. ## Partitioning the self The fragmentation of our identities is not unique to social media or digital landscapes; we are always [[{1.3} partitioning, performing, and projecting|partitioning]] ourselves into multiple parts. This is normal, with different “parts” of ourselves only being visible in certain contexts. Curating elements of yourself necessarily creates a shadow: an other self made up of parts rejected from the performing self; we project this shadow onto others. This partitioning, and resulting identity crisis, is not unique to individuals; we may also experience collective shocks, traumas, and partitions that require us to [[{1.3a} we have to un-self collectively|un-self collectively]]…