OAAghh, I keep on saying
I use the terms ‘anchored’ and ‘transient identity’ to distinguish between positions which are profoundly influenced by a long history of socio-cultural practices (such as gender or religion) and those which are more easily made, re-made and un-made (such as affinity groups or fandom). These are not simple binary divisions, but poles on a continuum. We suggest that interactions, contexts and events are likely to make certain aspects of identity more or less salient at any given time and in any particular social interaction. Examples of anchored identities are: gender, position in family, religion, age, social class and geographical location. They relate to aspects of children’s lives over which they have little control and are least likely to change. On the other hand, transient identities change over time, being influenced by maturation, changing cultural conditions and peer group affiliations. These identities are defined in relation to media narratives, popular music, sport, commercial toys, video games, and iconic objects.
But after a few outings and plenty of discussion there’s some things to qualify, change and adapt. First these are not binaries…in fact, it’s often the case that anchored identities are traced through transient identities (eg: gendered artefacts; iconic figures who are salient for particular social groups). So a particular expression of fandom is played out against the backcloth of wider social forces. In a sense, and at least for a time these identities are braided together. But the distinction remains important simply because we exercise choice over our transient identities. We can choose or refuse to choose an identity as a football supporter of a particular team. In fact football works quite well as an example. Personal histories, the geography of residence, and sometimes social class -although admittedly less so nowadays - and maybe gender as well, influence the expression of our allegiance to a particular club. In some regions there is a religious texture in there, too (Rangers and Celtic in Glasgow, for example), but although we may profess to support ’till death’, a change of fortunes can quickly lead to changes in our sense of ourself as a supporter.
It’s a very different picture with anchored identities. Changing or concealing the biological or factual indices of who we are is far more challenging. It is overtly transgressive, often having deep-rooted consequences - and even raises legal issues. But, of course, some choice still operates; and that is the choice of how much we emphasise or perform that particular identity. And this, in turn, is relevant to our sense of ourselves, our self-presentation, and our acts of impression formation in an era in which actively creating the story of ourselves has come to the fore. Perhaps we need a deeper understanding of the nuances of identity performance in the shifting social networks of our lives and a more sophisticated appreciation of how we orientate ourselves to artefacts and narratives in this process. We perform, after all, to an audience and in a particular context. And so the particular figured world is a significant influence as we draw on a repertoire of behaviours and semiotic devices to communicate this sense of self.
