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Social identity is the portion of an individual's self-concept derived from perceived membership in a relevant social group. [1] [2]As originally formulated by social psychologists Henri Tajfel and John Turner in the 1970s and the 1980s, [3] social identity theory introduced the concept of a social identity as a way in which to explain intergroup behaviour.
Social identity theory – was developed by Henri Tajfel and examines how categorizing people (including oneself) into ingroups or outgroups affects perceptions, attitudes, and behavior. Social representation theory - was developed by Serge Moscovici and concerns the character of the shared beliefs and practices that typify any collective.
Sociomapping takes into account that, particularly in case of social relations, relational data may be asymmetrical (e.g. John like Mary more than she likes him) and preserves this information by mapping the objects in such a way that for each object the closest other object is the one closest to it according to the metric of choice in the ...
The social identity model of deindividuation effects (or SIDE model) is a theory developed in social psychology and communication studies. SIDE explains the effects of anonymity and identifiability on group behavior. It has become one of several theories of technology that describe social effects of computer-mediated communication.
Identity is the set of qualities, beliefs, personality traits, appearance, and/or expressions that characterize a person or a group. [1] [2] [3] [4]Identity emerges during childhood as children start to comprehend their self-concept, and it remains a consistent aspect throughout different stages of life.
The social graph is a graph that represents social relations between entities. In short, it is a model or representation of a social network, where the word graph has been taken from graph theory. The social graph has been referred to as "the global mapping of everybody and how they're related". [1]
Social identity theory posits that belonging to social groups (e.g. religious groups or occupational groups) serves an important basis for one's identity. [8] Membership in a group(s), as well as one's value and emotional significance attached to this membership, is an important part of one's self-concept.
Magical identity and practice, either legitimate or falsely alleged, intersect with gender and race, having historically impacted women, Jewish people, and enslaved Africans in unique ways. Women, for example, faced witchcraft accusations in a manner specific to the intersection of female and magical identity. [127]