Above all, and directly contrary to the form in which they are constantly invoked, identities are constructed through, not outside, difference.
It aims to fix the one true meaning. Opening up the process of Representation poses questions Where do images come from? We have now to reconceptualize identity as process of identification, and that is a different matter. There is some language for the notion of doing without identity all together. As a result, you will demote the different experience of others to a lesser status.
Occupy the fixed terrain of the stereotypical representation. But now we have to think about identity in relation to difference
This is the great decentering of identity that is a consequence of the relativization of the Western world --of the discovery of other worlds, other peoples, other cultures, and other languages. The Ideal Consumer of the late s is a bundle of contradictions: monstrous, brindled, hybrid. This, another critical thing about identity is that is is partly the relationship between you and the Other. History changes your conception of yourself. John Tagg, Grounds of Dispute, p. To say something new is first of all to reaffirm the traces of the past that are inscribed in the words we use.
Ads work by stimulating this image. Meaning can only be changed because it cannot be finally fixed. The linkage between knowledge and power is what made that regime True, what enabled that regime to claim to speak the truth about identity for everyone else across the globe. Makes language possible. These collective identities stabilized and staged our sense of ourselves. Keeping representation open is a way of keeping new kinds of knowledges, new kinds of subjectivities, new dimensions of meaning which have not been forclosed by the systems of power which are in operation.
Peoples and groups and tribes who were previously harnessed together in the entities called the nation-states begin to rediscover identities that they had forgotten It turns out representation does not work this way. Edward Said, Culture and Imperialism, p. And there is no identity that is without the dialogic relationship to the Other. But if my body is a locus, it is not the centre of a discourse; and if it is located, it is at once 'a place in history' and a site of 'more than one identity'. Marx reminds us that we are always lodged and implicated in the practices and structures of everybody's else's life.
Occupy the fixed terrain of the stereotypical representation.
It hides the process of representation, so that you cannot see that anyone ever produced it.
So on the one hand, the nation and all the identities that go with it appear to have gone upwards --reabsorbed into larger communities that overreach and interconnect national identities. The great social collectivities which use to stabilize our identities --the great stable collectivities of class, race, gender, and nation-- have been, in our times, deeply undermined by social and political developments. There is some language for the notion of doing without identity all together.