Security issues in heterogeneous data federations

This article discusses how associations form professional identities and reflects on the establishment of the Journal of Western Archives. It highlights the ways in which the establishment of the journal is a manifestation of the development of a Western regional archival identity and underscores the role that individuals play in the creation of associational identities. One of the most compelling vignettes in world literature, found in Miguel de Cervantes’ classic novel Don Quijote, deals with the difficulties of establishing identity. In the novel, Don Quijote forges a new identity for himself as a valiant knight errant; he is accompanied by his neighbor Sancho Panza, whom he has made his faithful squire, as he goes on various adventures. In the incident referenced, Quijote and Panza have just come upon thirty or forty windmills. Quijote declares that the windmills are giants and that they must be vanquished before they can cause more misery and suffering. The following conversation, illustrative of the difficulty of forming a new identity, occurs. “What giants?” asked Sancho Panza. “The ones you can see over there,” answered his master, “with the huge arms, some of which are very nearly two leagues long.” “Now look, your grace,” said Sancho, “what you see over there aren’t giants, but windmills, and what seem to be arms are just their sails, that go around in the wind and turn the millstone.” “Obviously,” replied Don Quijote, “you don’t know much about adventures. Those are giants—and if you’re frightened, 1 Daines: Tilting at Windmills Published by DigitalCommons@USU, 2010 take yourself away from here and say your prayers, while I go charging into savage and unequal combat with them.” Quijote, in reality a retired country gentleman named Alonzo Quijano, is clearly deeply invested in the new identity that he is creating for himself, while Sancho Panza is struggling to adapt to his new identity as a faithful squire. Panza is far more comfortable with his former identity as Quijano’s neighbor. Over the course of the novel, Panza comes to accept the new identity that Quijano has created for him and recognize the benefits that this new identity has given him. The process of identity formation is particularly interesting to me, as I have been deeply enmeshed, over the last two decades, in the process of transitioning from an identity of a student studying to enter medical school to the identity of a professional archivist. Identity is composed of various meanings that we and others attach to ourselves. These “meanings, or self-conceptions, are based on the social roles and group memberships a person holds (social identities) as well as the personal and character traits they display, and others attribute to them, based on their conduct (personal identities).” In professional settings, identity development “often involves tailoring one’s identity to a prototypic role identity.” This is a difficult task for archivists working in the United States, as our archival identity is currently in flux. Rand Jimerson has argued that the “most striking feature of the American archival profession in recent years is its ongoing search for identity and for public acceptance as a socially significant profession.” The archival profession’s concern with identity development is not unique. Other professions have also struggled to create cohesive professional identities that are seen as socially significant by the general public. Jimerson identifies three broad manifestations of American archivists’ search for professional identity as “developing internal standards for professional recognition; enhancing the public image of archives and archivists; and strengthening the research and theoretical foundations of the profession.” 1. Miguel de Cervantes Saavedra, Don Quijote: A New Translation, Backgrounds and Contexts, Criticism/ Miguel de Cervantes, trans. Burton Raffel; ed. Diana de Armas Wilson (New York: W. W. Norton, 1999), 43–44. 2. Herminia Ibarra and Jennifer L. Petriglieri, “Identity Work and Play,” Journal of Organizational Change Management 23, no. 1 (2010), 11.

Democracy and Nation Formation: National Identity Change and Dual Identity in Taiwan, 1991-2011 Shiau-Chi Shen As has been the case in many newly democratized countries, the transition to democracy in Taiwan entailed nationalist competition and the aggravation of ethnic conflict. Much research has shown that national identities among the general populace have experienced radical change. The Chinese national identity no longer occupies a dominant position, while the Taiwanese national identity is rapidly rising. The popular view is that democratization provides a political space for this nascent Taiwanese identity to challenge, and eventually replace, orthodox Chinese identity. This view, however, overlooks the very important phenomenon that, especially in the stage following the democratic transition, most people held dual national identity, i.e. both Taiwanese and Chinese national identities. This phenomenon presents a puzzle to the study of national identity in Taiwan, and in general as well. Why, in the fierce confrontation between two national identities in national politics, would most people prefer to see Taiwanese and Chinese national identities as compatible and show their allegiance to both? This dissertation challenges the assumption in previous research that the nature of national identity is exclusive—that it represents an either-or choice or attitude. This assumption has led to the incorrect view that the decline of Chinese national identity and the rise of Taiwanese national identity are two sides of the same coin. Contrary to this conventional view, this study shows that the trajectory of the two identities are actually different processes which have occurred during different historical stages and in different international environments, and that they are the results of different political forces. Taiwanese national identity started to rise in the early 1990’s. Chinese national identity, however, began to decline only after 2000. The past two decades thus witnessed a great proportion of people with dual identity. This study focuses on the factors of state and politics, rather than history and ethnicity, to explain the rise of Taiwanese national identity, and also the phenomenon of dual identity. It is contended that the ethnic base of Taiwanese national identity, with its particular history and language, which has been much emphasized by many political and cultural elites, as well as scholars, constitutes only one route of nation formation. The other more important route is through political participation in the democratic regime. While democratic institutions and practices redefine the de jure territory of the state (the Republic of China), democratic citizenship provides a new base for collective self-understanding. Through participation in democratic political processes, identification with the Taiwan-wide political community is cultivated among the populace. The Taiwanese national identity engendered through this route does not challenge the ethnicity upon which the Chinese national identity is based. It thus is able to co-exist with Chinese national identity. The decline of Chinese national identity is hence not the result of the rise of Taiwanese identity, but of the rise of China. It is argued that the dominance of the People’s Republic of China (PRC) in the international community along with its staunch One China Principle has removed the important component of the Republic of China (ROC) from the Chinese national identity in Taiwan. Chinese unification now means the elimination of the ROC and to be ruled by the PRC. People who have identified with the ROC no longer opt for a unified great China and hence forgo their Chinese national identity. Based on the study of the phenomenon of dual identity in Taiwan, this dissertation proposes two important theoretical findings. First, contrary to the popular view among the students of nationalism and nationalist politics, it argues that democratization mitigates rather than exacerbates identity politics. Secondly, dual identity is difficult to sustain if the larger nation pursues a state that denies political autonomy to the small nation.

After the field of Second Language Acquisition (SLA) and Applied Linguistics took a social turn and made the sociocultural perspective its primary point of investigation, SLA researchers became more interested in the link between identity (class, culture, race, gender, sexuality, etc.) and language learning. Hence, the present study aimed at identifying the impact of identity aspects on the Iranian learners' English language achievements of the students of Medicine at Yasuj University of Medical Sciences (YUMS). Likewise, the study attempted to find the impact of demographic factors on language achievement and aspects of identity among Iranian EFL learners. To fulfill the objectives and find answers to the posed questions, a questionnaire representing aspects of identity and consisting of 45 Likert items (personal: 10 items + social: 7 items + collective: 8 items + relational: 10 items + special: 10 items) was distributed among 76 language learners majoring in Medicine at YUMS. Both descriptive statistics and inferential statistics were run on the data. The results demonstrated no significant relationship between language achievement and the aspects of identity. To be exact, the present paper revealed that none of the identity aspects was a predicting variable for language achievement in the Iranian academic context. Among the demographic factors, only gender could account for two aspects of identity, namely, personal and relational identities. Evidently, the results were local not universal.

This study examines the Biafran secession of 1967-1970 and how the secessionist government constructed a Biafran identity in its campaign to gain international support for Biafra’s permanent separation from Nigeria. The introductory chapter outlines the role of identity in Nigeria’s twentieth-century political history and discusses the scholarly literature addressing questions of national and ethnic identity and on the Biafran secession. The thesis then provides a historical framework for discussing the evolution of Nigerian political identities and the failures of Nigerian leaders to build a Nigerian nationalism among the region’s numerous identifiable groups in the colonial and early independence eras. Subsequent chapters analyse the Biafran government’s attempts to elide the inherent instability of identity and overcome the dynamic process of identity formation in Nigeria by constructing and promoting a fixed Biafran identity based on cultural characteristics and historical experiences that allegedly distinguished and united the diverse peoples of the secessionist region.

Will a tax lawyer in private practice help taxpayers comply or help taxpayers cheat? Will a government tax lawyer respect or abuse taxpayer rights? Answers to these questions turn, at least in large part, on the lawyer’s ethical professional identity — the lawyer’s philosophy of lawyering, which reflects her values, her sense of responsibility to others, and her self-concept of who she is (and wants to be) as a member of the legal profession. According to recent reports on legal education reform, commentators, and the ABA, law schools must do more to help students develop their ethical professional identities. This is particularly important in tax law, where lawyers’ ethical professional identities can affect compliance and revenue collection, tax morale and taxpayer rights, and the reputation of the tax profession. However, there is a dearth of resources for faculty members who want to leverage their traditional tax classrooms to help future tax lawyers develop their professional identities and learn to exercise professional judgment within the boundaries of the applicable ethical rules. So how can doctrinal faculty members help aspiring tax lawyers develop and implement their professional identities? This article describes exercises for the traditional tax classroom that are intended to (a) enable each student to identify and justify her developing lawyering philosophy, and (b) empower each student to implement her lawyering philosophy in her career. By empowering professors to help their students become more thoughtful, principled tax advisers, this article advances the goal of building a community of ethical tax professionals, both taxpayer-side and government-side, that serves taxpayers well.

In this dissertation, staging an encounter between the philosophy of unique selfhood proposed by the Italian sexual difference feminist, Adriana Cavarero, and currently predominant Anglo-American theories of subjectivity, I claim a model of selfhood in which self-writing makes what is general about socially- and discursively-constituted identity unique and material. I ground a critique of Cavarero’s development of Hannah Arendt’s distinction between the who and the what of the self through analysis of several self-writings or ‘autographies’, a term H. Porter Abbott advances in order to accommodate readers’ responses to the narrative action that is peculiar to the formal variety of autobiography. Through my discussion of Virginia Woolf’s Moments of Being, Fausta Cialente’s Le quattro ragazze Wieselberger, Gabriella Ghermandi’s Regina di fiori e di perle, Audre Lorde’s Zami: A New Spelling of My Name, Joan Didion’s Magical Thinking, Primo Levi’s Se questo e un uomo, Brett Shapiro’s L’intruso, and Timothy Conigrave’s Holding the Man – I claim the significance of reading the who-ness of what-ness, the ways in which selves invest themselves in socially determined categories of identity, uniquely. For Cavarero, ‘postmodernism’ recuperates the metaphysical universalism it criticises by privileging the general ways in which a decentred subject is constituted by her/his membership of shared identity determinants: by what s/he is. Cavarero argues that ‘postmodern’ preference for, and over-determination of, what-ness negates the uniqueness of the self, who s/he is, for who-ness designates what is unrepeatable about the self, what escapes the generality of what-ness. My being Australian, white, gay, middle-class, tertiary-educated, etc. is, for Cavarero, an inventory of things I share with other people, an enumeration of what is general about me. None of these identities is reducible to me, however; none of them, because they can describe many people generally, accounts for my uniqueness. Cavarero’s claim to a philosophy that avoids generality of this kind offers an ontology in which the self is necessarily, dependently, related to others by her/his ‘appearance’ before them, and, importantly, by an altruistic ethic that structures the shared narration of life-stories, the narration of the self by the other. Hers is an invaluable provocation, indebted to the history of il pensiero della differenza sessuale [sexual difference thought] to think the self beyond socially general categories of identity. It is a philosophy that privileges the particularity of the self’s difference, through narration. I argue over the course of my dissertation, however, that Cavarero ignores the unique ways in which selves make particular what she argues is only ever general, irreducible, about them. I claim that Cavarero’s deprioritisation of the what of the self in favour of the who of the self, as well as the autobiographical in favour of the biographical, fails to recognise the significance of ways in which minority identities are invested in their what-ness and its representation and reception; for not having to account for oneself, for one’s what-ness, is a privilege enjoyed only, perhaps, by selves related to what is ideologically of the ‘majority’. Through the questions posed by the texts I discuss, questions of sexual difference and motherhood, ethnicity and belonging, trauma and memory, illness, and sexuality, I formulate a model of selfhood that bridges the who-ness Cavarero so importantly demands philosophical recognition of, and the what-ness she accuses ‘postmodern’ theories of over-determining. I emphasise the common ground between a philosophy rooted in the philosophical practice of il pensiero della differenza sessuale and the fragmented identity of ‘postmodernism’ in order to deepen Cavarero’s provocation to think the uniqueness of the self.

This article provides an empirical account of the way members of the Romanian community in Ireland use media (and essentially the online space) as sources for their collective feelings of diasporic identification and also to negotiate and articulate these identity narratives. Diasporic identities are here understood as ongoing processes of understanding themselves and, at the same time, being defined by others. Identities are thus constructed at the intersection of the continuously flowing boundaries between ‘Us’ and Them’. It is at the boundaries that symbolic space is negotiated and identities are fiercely debated, constructed and re-constructed. Some of the existing studies (Nedelcu, 2000; Hiller and Franz, 2004) confirm that the Internet undeniably meets the basic informational and communication needs of an ethnic community, thus being an intrinsic part in the life of many diasporic communities. The study presented here aims to reach further and explore the complex meaning and the role of virtual space in the process of articulation of diasporic narratives of identity. This ethnographic study focuses on the online discussion forum of the Romanian Community in Ireland. The forum was chosen as the preferred research context mainly because it constitutes a lively debate arena; it is the pulsating heart that keeps the community alive. The study presents an analysis of data collected over a six-year period (2004-2010) in the forum archives.

The notion of identity has sometimes been implicitly likened to methodology of classification, which applies to prehistorian’s work in order to better position the subject of his research in time and space. Concerning megalithism in Western France, a model of unilinear development has now prevailed for about fifteen years, drawing a parallel between the classification of architectures and what appeared to be new suggestions concerning the periodisation of material culture. This model struggles in accounting for the entire diversity of the observed facts. Therefore, one has to accept the idea of multiplicity of identities or of multifaceted identities, sometimes coexisting within the same place. A technological approach assumes that all material implementation realized by men – beyond functional constraints and specificities – bears a part of innate identity resulting from the manner in which the operational sequences, whether simple or complex, are set up. At the same time, all these implementations materialise a conceptual standard to which expressed identity values are often attributed. Amongst the numerous conceptual standards whose entire diversity we only just start to perceive in the megalithism of Western France, a very elongated trapeze-shaped plan lined by two lateral quarries is valorised. According to a general proposal hardly new in itself, this standard is not without recalling the plan of the Danubian house .

?Communalism? is a term used in India, but invented by colonial rulers in the nineteenth century, to refer to the use and manipulation of religious and/or ethnic differences for ?political? ends antithetical to the national (or colonial) interest. It is related to, but very different from, the idea of ?community?. Arguably, the rise of ?communalism? was partly a reaction to the undermining of older, more local communities by rapid economic and social change. During the period of colonial occupation alternative outlets for popular unease and discontent included the Indian nationalist movement, but the division of this movement into Muslim, Hindu, Brahmin, non-Brahmin and other fractions, encouraged by the colonial power for strategic reasons, became a hall-mark of Indian politics and social life in the late colonial period. The secularist consensus established in the early years after Independence for a while promised a new future for India. However, during the past decade, the decline of secularism, the decline of the Congress Party, and the emergence of fundamentalist parties and organisations has made communalism once more a prominent feature of Indian life. Communalism has also spread beyond the subcontinent, the political conflicts within India, Pakistan and Sri Lanka increasingly being found mirrored amongst the substantial communities of Indians and Pakistanis living abroad. For historians the question of how the twentieth century?s conception of community and contemporary ideas of communalism came about is one of considerable controversy. However, among contemporary sociologists studying community or ?race relations? (as they used to be termed) in the United States, the Caribbean, Africa, the U.K. or Indian Ocean States it is often assumed that the identities of migrant communities are largely brought with them, and that they are based upon primordial and age-old forms of identity and conflict to be found in the Indian subcontinent. To put it simply, the fact that communalism is endemic in the Indian subcontinent today, means that it is considered an ?essential? feature of Indian society, and it?s appearance elsewhere is therefore regarded as unproblematic. The international activities of militant political and religious organisations such as the Vishwa Hindu Parishad or Jammia Islamia are likewise predicated upon this assumption, that the interests and identities of Hindus and Muslims everywhere are essentially the same. When looked at more closely however, and in comparative perspective, it soon becomes apparent that to ?be a Hindu? in Leicester, in England, for example, is very different from ?being a Hindu? in Durban South Africa, and that even within the subcontinent the identities of, for example, Muslims in Bombay, and those in Hyderabad, Lucknow or Bangladesh are very different from one another. This article questions some of the assumptions of fundamentalists and western sociologists. It attempts to explain the divergent historical circumstances that have led to the various outcomes in terms of community relations amongst migrant groups in Asia. The article also examines the origins and consequences of the widely varying identities that have emerged among migrant communities within South Asia, and amongst the many communities of South Asians scattered beyond the subcontinent in the former territories of Britain?s colonial empire.

Academic writing is not just about presenting a set of ideas, but through the act of writing, the authors position themselves as individuals having particular identities which mostly reflect the dominant sociocultural values and practices of the discourse communities in which they are living and performing. The present study, using a mixed method approach, attempted to explore the evidences of voice and subject positioning, as reflections of authorial identity, in the argumentative writings of 41 advanced Iranian EFL learners. At first, the relationship between voice intensity and overall writing quality of the participants was assessed and the results indicated a positive relationship between the constructs. The multiple regression analysis conducted also revealed that assertiveness, as one of the main subcomponents of voice in writing, had the highest level of contribution in accounting for the writing competence of the learners. Afterwards, some representative instances of subject-positioning (i.e., ideational, interpersonal and textual) in the written texts were identified and discussed based on the ideological context of the study since it is believed that authorial identity and voice can vividly reflect the overall ideology of the specific discourse community in which they are constructed. Finally, it was suggested that raising the awareness of learners and even instructing them about the significance of authorial identity, voice and subject-positioning in writing can assist them in constructing more authentic texts in terms of idea presentation, consideration of readers and specific textual and linguistic features used.

This paper draws on a number of theories concerning state-building, ideology, and identity construction, as well as evidence from contemporaneous French news reports and editorials and secondary sources, in order to better explicate the significance of French colonialism in the modern North African states of Algeria and Tunisia. Specifically, it seeks to explore how French colonial efforts at consolidating their monopoly on violence within the territories and identity construction later reproduced themselves as potent tools against French colonialism in the twentieth century. The extremely violent and protracted nature of “pacification” of the population that marked the beginning of the French colony in Algeria also marked the regime’s end through the bitter, eight-year-long Algerian War of Independence. As a result of the binary construction of identity in the French colonial state, the “native” population in the newly created Algerian state in 1962 steadfastly held to its conviction to expel all French elements regardless of where they were born. The comparatively mild military contestation for Tunisia at the outset of French colonial rule, as well as the more fluid colonial codification of identities, are reflected as much by the gradualist and constitutionalist approach taken by the supporters of Tunisian independence as they are by the population’s more appreciative response to the postcolonial hybrid Tunisian identity.

Reconciliating the logics of Post-method Era, Critical Pedagogy, and Sociocultural Theory in its conceptual framework, this study postulated Iranian EFL teachers’ socio-pedagogical identity as comprising conformity, criticality, and conformity-criticality mediation in order to explore and model the different aspects of Iranian EFL teachers’ “transformative teaching self,” probably contributing to their pedagogical ZPD and sociocultural identity development. To this end, Systematic Reflexive Constructivist Grounded Theory was utilized as the methodology of this 63-participant study managing both the data collection procedures, i.e. interview, focus group, observation, field notes, and document analysis, and the data analysis procedures, i.e. tabulation, open coding, initial memoing, axial coding, intermediate memoing, selective coding, advanced memoing, and theoretical sampling. The findings of the study were put into a putative model, delineating Iranian EFL teachers’ transformative teaching self at its core, which can constantly stimulate the teachers’ three interactive triplex identity types, i.e. conformative, critical, and mediational identities. Finally, this study entailed some implications such as updating teachers’ knowledge of mediational identity, professional retraining about mediation, encouraging teachers to achieve an understanding of their transformative teaching self, and preparing them to be efficient transformative teaching learners and practitioners of the model in this study.

Digital identity presentation via social network sites illustrate the extent individuals reveal or conceal aspects of their identities because of their socio-cultural context. This qualitative case study examined the Facebook presence of ten adult Iranian Facebook users living both inside and outside Iran. Findings revealed social and cultural constraints, conservatism and external and self-imposed boundaries enacted by participants via their Facebook avatars and manipulated online images. Participants used Persian, English and Arabic languages to represent different elements of their identities based on their socio-cultural opportunities, their needs for self-preservation and their maintenance of image and face.

Li Wei (1995) notes that relatively little sociolinguistic work on bilingualism has attempted to analyze and compare the complex relationships between aspects of language choice and code-switching among subgroups of the same community. This study aims to investigate the co-existence of two structurally different Cantonese-English code-switching patterns used by two distinctive groups (a returnee and a local group) in a single community: Hong Kong. It focuses on how overseas returning bilinguals negotiate, reposition, and reconstruct their identities through the use of distinctive code-switching styles (Irvine 2001). This paper demonstrates, through a discussion of the tactics of inter subjectivity proposed by Bucholtz and Hall (2005), how the interplay of language, identity and ideology inform the linguistic practices, social networks, and self (re) positioning of these social participants. Specifically, the paper examines how the returnees position and reposition themselves when they are discriminated against as outsiders, and their ethnic and cultural identity as Hong Kong Chinese are deauthenticated and delegitimated. Data include ethnographic interviews, participant observation, and recorded natural conversation.

Neolithic scholars have debated the significance of similarities between British and south Scandinavian ceramic styles and burial methods since the 1930s. Close parallels in design and practice between these two geographically distant areas have often been interpreted as the result of both direct and indirect contact and exchange. This paper engages with the central issue of this debate by examining contact and identity through the prism of non-megalithic long barrows. Can these structures be understood as a medium through which interactions were negotiated? Could they have been the means of articulating a shared “overseas” identity? In this paper, the various and sundry criteria associated with non-megalithic long barrows (i. e. barrow construction, grave design, grave goods, ritual practices) are qualitatively and quantitatively analysed. The object is not only to assess the levels of similarity between these various criteria, but also to determine if those selfsame categories can be combined in such a way as to make a British / south Scandinavian collective identity a viable focus for academic pursuit.