Putting the Social into Personal Identity

“In the social jungle of human existence, there is no feeling of being alive without a sense of identity.” [Erikson, 1968, p. 130]“The ‘methodology of causation' can neither capture the social and personal richness of lives in a culture nor begin to plumb their historical depth. It is only through the application of interpretation that we, as psychologists, can do justice to the world of culture.” [Bruner, 1990, p. 137]On a hot summer night in Tel Aviv in 2005, a 17-year-old Jewish Israeli named Ayelet1 shared her views on a particularly divisive issue in the Israeli-Palestinian conflict as part of a life-story interview:As much as I want to understand them [the Palestinians], I can't give up my country. I can't give up Jerusalem. As much as I don't live there and I don't really go to the Wall and everything and don't pray and I'm not that religious. But still it's important for me, for my people.Just one year prior, during our initial life-story interview, Ayelet had passionately argued for the division of Jerusalem in the interest of peace [see Hammack, 2011a]. Now, one year later, and interestingly one year after she has engaged with Palestinians in intergroup dialogue, Ayelet presents a personal narrative subordinate to a collective, master narrative in which the discursive demands of social identity reign supreme. No longer do Ayelet's personal views on Jerusalem matter, for what matters to Ayelet is that her personal narrative aligns with a master narrative of a particular place - Jerusalem - and its significance to the collective. To make meaning of Ayelet's personal narrative, we need to recognize the salience of social identity in the course of human development. And we need to recognize the inherent limits to agency involved in the identity development process - a recognition facilitated by the internalized social speech [Vygotsky, 1978] apparent in her personal narrative.When Ayelet was interviewed in 2005, the dominant ways of thinking about narrative identity tended to emphasize narratives as long-term autobiographical projects which provide a sense of psychological unity and coherence [e.g., McAdams, 2001], or as discourses with which individuals engage in situated interactions [e.g., Bamberg, 2004; see Thorne, 2004]. Ayelet's narrative could be understood through the prism of both these general approaches. On the one hand, at age 17, she was just beginning to “get a life” [Habermas & Bluck, 2000] through the initial construction of a life story that could make meaning of her social and political context. Surely shifts over time in narrative content were likely to be part of this psychological project, as she engaged with the “menu” of themes available in her cultural setting [McAdams & Pals, 2006]. On the other hand, other portions of her interview revealed the process through which Ayelet came to reverse her position on Jerusalem and to emphasize the demands of social identity over time:[After dialogue], I told my friends what all the Palestinians had said, and they said to me there's no way it could all be true. Like what they said about the checkpoints and ... the injustices, or ... stuff that goes on in the West Bank with the army ... it's just not true. I think they were just exaggerating it.This excerpt from Ayelet's narrative suggests that through interactions with peers after dialogue, she came to change her position on peace, justice, and the Palestinians. These situated interactions served to consolidate allegiance to her ingroup and the “master narrative” of a particular place and its collective significance Ayelet perceived as dominant at the time.To make meaning of these types of narratives, it seemed at the time (2005-2006) that the two perspectives on narrative identity development - one that emphasized autobiographical projects and one that emphasized narrative in discursive interaction - called for integration. Just as we needed to put “the person into social identity” [Thorne, 2004], we needed to put the social into personal identity. In this theoretical climate, we began to develop our framework of master narrative engagement [see Cohler & Hammack, 2007; Hammack, 2006, 2008, 2010, 2011a, b; Hammack & Cohler, 2009].The qualitative, interpretive approach to narrative we applied allowed us to make meaning of these shifts in Ayelet's engagement with, and internalization of, master narratives over time, for it allowed us to not just take Ayelet's personal narrative at “face value,” applying a “hermeneutics of faith” [Josselson, 2004]. Rather, our interpretive approach allowed us to “plumb the historical depth” [Bruner, 1990] of Ayelet's life and to see the way in which her social location as a secular Jewish Israeli narrating a life story at a time of rising religious nationalism created particular pressures to internalize a new master narrative. Consistent with the epistemological underpinnings of narrative psychology [e.g., Bruner, 1990; Cohler, 1982; Polkinghorne, 1988], our interpretive approach allowed us to apply a “hermeneutics of suspicion” [Josselson, 2004] in which we could deeply interrogate Ayelet's production of a personal narrative over time. Applying narrative methods not just at the level of the person but also at the level of the culture, documenting not just the discourse of Ayelet's personal narrative but also the multiple discourses that proliferated in her social ecology of development and created multiple master narratives to which she was exposed [Hammack, 2011a], we developed a theory and an approach to the study of narrative, identity, and culture that emphasized the mutual constitution of persons and settings through a process of narrative engagement [Hammack, 2008, 2011a, b].The idea of master narrative engagement was intended to provide an integrative theory of human development, anchored in several long-established social science paradigms, grounded in the idea that persons and settings - selves and societies - are mutually constituted through a dynamic engagement with the symbolic meaning system of language in its storied form. Beyond anchoring perspectives on narrative identity development [e.g., Bruner, 1990; Cohler, 1982; McAdams, 1996, 2001], life course developmental theory [e.g., Elder, 1998], and cultural psychology [e.g., Shweder, 1990], theoretical inspirations for the framework included Eriksonian identity theory [e.g., Erikson, 1959], cultural-historical activity theory [CHAT; e.g., Vygotsky, 1978], symbolic interactionism [e.g., Mead, 1934], social identity theory [Tajfel & Turner, 1986], and Foucault's theory of discourse and subjectivity [e.g., Foucault, 1978, 1982]. This theoretical anchoring allowed us to moderate the historical emphasis on personal agency in some theories of narrative and identity [e.g., McAdams, 2001] with perspectives that emphasized the power of social structures and the social categorization process to shape individual subjectivity [e.g., Foucault, 1978; Tajfel & Turner, 1986]. Cultural psychology's thesis of mutual constitution through linguistic mediation [e.g., Bakhtin, 1981; Vygotsky, 1978], as well as symbolic interactionism's thesis of self-development through social interaction and the “conversation of gestures” [Mead, 1934], provided us with a dynamic way of theorizing the link among narrative, identity, and culture [see Hammack & Toolis, 2015].Over time, the framework of master narrative engagement has come to infuse all of our empirical work, guiding us toward diverse areas of inquiry, united in the fundamental premise that it is through a dynamic engagement with master narratives that both individual and societal/cultural development proceed [Hammack & Toolis, 2015]. In other words, we saw the idea of master narrative engagement as providing not just a framework for thinking about individual lives but also as a framework for thinking about social change. The reproduction or repudiation of master narratives in the course of development was conceived as the empirical window into the trajectory of an individual, a group, a society [e.g., Hammack, 2008, 2011a]. In the language of Kuhn [1962], the idea of the master narrative became the paradigm through which we viewed our own scientific enterprise, and we hoped to stimulate others to see the value in this concept. In the language of Sarbin [1986], following Pepper [1942], we saw the master narrative as a root metaphor for not just psychological and developmental science, but for social science more broadly [Hammack & Pilecki, 2012].Thus it is with great enthusiasm that we comment upon the framework proposed by and - a framework that we are to has by our as well as others in the of narrative In the of this we of and the two we the master narrative and theory proposed by and with our theory of master narrative they a and that we be to the the master narrative we and others at with more and and and framework is likely to be of new empirical that can make of their As part of our of and we the emphasis on over agency in our own the in a of interpretive to the study of narrative identity development. by to the idea of the master narrative as root metaphor for psychological and developmental and that the “master narrative” has in multiple and ways in the and they to of that what master narratives and of the types of master we began to the “master narrative” to of collective and identity and Palestinians seemed to be in their personal narratives [Hammack, we were not only by psychological and developmental [e.g., Bamberg, 2004; & but also by and other social were of narrative not the in a [e.g., As it had at the time, master narratives were about social as for viewed master narratives as The important in the these are discourses - storied language that individuals to internalize and to a particular social idea with the narrative and Palestinians were the narratives they seemed to be were not just about a social they about the a life story as well as about and to the we began to the in our own empirical and to think more about the personal and master narratives, we also saw the of a of the in of its a master narrative as a or that in a [Hammack, p. by and and we of master narratives as not just about historical or collective but also about the meaning of social narratives dominant which can be in cultural and discourse These collective that from a to of what it to a particular social [Hammack, 2010, p. In this we in to for master narratives in empirical cultural or and and we provided our own master narratives are about and social and master narratives as shared that us about a culture, and provide for to be a of a they are a part of the of we our own of master narrative and our is more more in of guiding empirical in its emphasis on and social identity. make in their the of master narratives, that internalization of the master narrative with it social value for the On of the idea of master narrative and framework is with and in and framework in the of and the for master narratives they The theoretical of their framework it a new of and individuals internalize or - or - narratives in the course of development. a on the of master narratives, as well as their and These are of master narratives that in the but that us to develop of what we as we study narrative identity - the - in and framework in the or of master narratives they As we master narratives in the of and social identity but and that there are other and other ways of thinking about the of master The particular way of a life story is a master narrative, as they in their of the master narrative. of the of Israeli and life revealed to us not just the historical or content these were but also the way a life to be told in these societies [Hammack, 2006, 2011a]. we that Palestinians or life Jewish life the system developed by & These life-story we were to collective of what a with the political of the [Hammack, 2011a]. and framework for us to the of master narratives these were and No it provide an for on narrative and and what we the master narrative the about the meaning of a particular social or social the master narrative, that in narratives are upon social the of and in the to think of these types of master narratives as their own we place great emphasis on the process of social categorization and its for human development in all of our [e.g., & Hammack, & Hammack, 2015]. In our the master narrative the personal identity by that individual about the life story of social come from a position as the of this the significance of social categorization and its on human development. we to think of these of master narratives the a from and we that the for master narratives and for the as it be or by general of the master narrative and framework and our but they an and in their of a of that master narratives and a for of master The and the two we are also In other words, the theory at the root of their framework is with the of master narrative of and a of identity development to both the individual as well as the cultural structures in which the individual the of that by they a framework of identity as the link and that the of master narratives a framework for the of this and society ... As individuals a personal narrative, they with and internalize these master narratives - they are the they to with to understand to live a and the master narrative the prism through which to interrogate the and they emphasize the of thinking of narrative not as but also as these about their we of our theory of master narrative the of which is that human development is by a dynamic process through which individuals and societies the meaning of and through an engagement with narratives [e.g., Hammack, 2008, 2010, 2011a, identity through the individual engagement with in a personal narrative and the life course and in and through social interaction and social In this the content of identity is a narrative and in and through social [Hammack, 2008, p. we were by to think about master narratives as an - a system of about the world that about social and political location [see also McAdams, This at an important to theories of narrative and identity we on and over the course of our narratives are not but an position with for the social is both process is through social and is in the personal narrative that the discourse of master but are from social and political [Hammack, Hammack & Toolis, 2015]. Consistent with social identity we that the identity development process a of discourses with for power and at both the individual and collective [Hammack & Toolis, 2015]. a Jewish Israeli the discourse of united dominant Jerusalem has for the social location of the with the in she for a Jerusalem and with the more dominant or she for is that identity development is a deeply social and political process and of human development, and our framework to the of narrative and identity with a that the social and part of our theory of identity, and a of from perspectives in psychological and developmental science at the time, was the that individuals are in the course of narrative identity development. to dominant perspectives that or the a life story from available and to at what the life [e.g., & Pals, 2006]. all of our empirical with at the - Palestinians in the of historical and and identity in the of and individuals in the of and - us to the emphasis on personal agency in theoretical on theoretical framework and the one in this is to the emphasis on culture and the of agency in identity development. is in the cultural approach to agency to individuals as they their life In the I want to that the a master narrative and a personal narrative is on the cultural of development. As a the agency that individuals to life [e.g., Hammack, and it is the cultural of this that empirical and theoretical in and cultural [Hammack, 2008, p. from dominant perspectives on narrative and identity in its emphasis on the individuals in the identity development as a of their social in some to a power in the emphasis on in our we were at and that we emphasize as well as their that the of a sense of agency in the process of identity development. of the was to a more dynamic but process of of [Vygotsky, 1978] in which they to their there is a agency and On the one hand, social speech and as part of a political 1981; see Hammack & Toolis, 2015]. On the other hand, speech as individuals the symbolic meaning system of language and through social [Vygotsky, The theoretical is that the of social speech the development of speech and the internalization process is by the content and of master In one of our empirical on Israeli and the emphasis on over agency is this study the of cultural through the of a new it also the limits of agency in human development. The of conflict for identity development, and the of identity be by a social by the of and the need for ingroup [Hammack, 2006, p. emphasis on agency in our empirical on narrative identity of a our of is the social and its of social with social identity Tajfel & Turner, 1986]. we and emphasize of in which individuals the of to a master narrative not be as a theoretical emphasis on agency but as an that from our qualitative, and interpretive approach to the study of lives in context. we and that we we with their position that agency has in on narrative identity development and that we do a of to the individuals as they to master narratives, in of social narrative of the of & Hammack, our approach and the way in in the process of master narrative individuals are to with master narratives in narrating their sense of of the in that study with the of power that they at and in and they were perceived as or and that our to the of agency to the and narratives that we that this is what our a of the and that life I was just and go to I all these were be for to this that see on ... It go for the are at the don't that ... for the for the was to that the in the study were not to just story - they were to with not only but also the master narrative of the which and to individual & in meaning of their the individuals interviewed with being perceived as and this master narrative is we it that of these to a sense of personal or to by the and they as a in these it had their emphasize agency it in the personal narratives of these it us toward the process of to the of master narrative engagement which our theory [e.g., Hammack, the value in an interpretive approach to the study of that not just personal meaning but also the social and political location from which meaning is without are all as in the and that their we that it is important to and take the by master narratives the and ways in which individuals make sense of narratives in their are that psychological has a of individuals as and and that the study of has the study of & The need to for social and to as of is and has by in psychology & psychology and psychology personal as from the on the as the do our of master narrative to the of agency by that meaning not in the or in the but is mutually constituted by their interaction [Hammack, the master narrative and the theory of identity are and framework and our theory of master narrative In to and the also in their emphasis on social to personal agency in the identity development process and to shape the way in which individuals and internalize master The development of Ayelet's personal narrative over time the of master and a and of the master narrative by and a with which we with the of their to master narratives the The the is theoretical and more theory of master narrative engagement is anchored in an interpretive that their framework to a more approach to the empirical study of master narratives in a this of as and we the of this to these epistemological toward master and their master narrative framework at a time of of narrative theory and methods in psychological and developmental science, as well as the recognition of methods as a of psychological [e.g., & 2015]. The of this can be to several of the that argued for a paradigm - a - in we think about human development and the and society [e.g., Bruner, 1990; Cohler, 1982; McAdams, Polkinghorne, 1986]. This was intended at in part to of in anchored in the and to more with and and of human lives [e.g., Bruner, united these was at in part a of an interpretive that had and in psychological science for all of the [see the of the interpretive approach is the that identity and human can be understood as a of meaning that the life course 1982]. As Cohler interpretive approach to the study of the person the approach by persons in the or of their interpretive approach has important for social As and master narratives their power in part from their and from their to and These master narratives to the by and as and can in the of social by them for for social change & & an psychological as and it is particularly well to interrogate the of social and the way for that could provide to the and [e.g., & & interpretive for multiple perspectives and a of meaning construction as an social and political process a of the of the of the interpretive to narrative psychology and the an interpretive and the theoretical of both our framework and and we were that and that one of their is to the study of master narratives from an emphasis on the interpretation of and toward a more that in the interpretive are at value and allowed to for and that an approach not for an of on the that or the this to on a fundamental of interpretive which take a approach to and a of the person and or her social location & 2004]. This idea is particularly well argued in for the of two in narrative - an approach grounded in a “hermeneutics of faith” the is at “face and a “hermeneutics of suspicion” the the of to the about the life and social location from the and is that take a approach to a “hermeneutics of suspicion” into their we are that they the of with a “hermeneutics of both to these but and to that the of can be in an interpretive or epistemological and to a of to master narrative over interpretive they that is more with their of a with and types of master The is that the interpretive approach is and and an for empirical thinking of these epistemological in a as is in science, we that narrative for mutual and the value of about human development and in these for of empirical As our empirical toward This approach is and for an of the ways in which individuals make meaning of their personal in with cultural and historical context. In as and empirical has more emphasis on in which narrative is for the of [e.g., & & & that both are and can types of The of the interpretive approach in of coherence and a to and in social The of the approach for narrative to be with other psychological as & & & & & and & The approach also narrative to link to other theories of identity development in the psychological as the identity and theories of identity development & 2008, the study of master narratives from interpretive inquiry, the inherent of our theory of master narrative engagement and and master narrative framework can mutually on the selves and on narrative, Sarbin narrative as a root metaphor for psychology - a that the for that As we our we to a of and framework and our Consistent with and and upon we that the master narrative the root metaphor for psychological and developmental science it a for the dynamic of and society through the process of we narrative to Ayelet's it is not her to and make to narrative p. that development. Rather, it is the that this through a dynamic engagement with in her ecology of development, fundamental on her process of identity development as she their and & this In the engagement with master narratives, Ayelet's story us not just about the of human development but also about the process of social and historical and change. own of identity is not just her it is her own And in this in an interpretation of her life story in its particular political the significance of the social in identity is apparent - not just for its but for the way that the discourse of the collective the discourse of the individual with for the social that the of Jerusalem our these theories - our theory of master narrative engagement and and master narrative framework - give to the of identity development, we study this to the inherent on human development as a of dominant discourses and of the significance of meaning and our dynamic engagement with a social ecology with historical of a life a of social identity, and a of collective individuals from the of master narratives, that they the jungle of human [Erikson, with and to the need for a theory of human development that agency and person and individual and our framework of master narrative engagement and and master narrative framework do a great for psychological and developmental science by our root metaphor from the of to the and meaning by culture, by the of social united in a to a in the of we that the and of human development through narrative engagement is an in great to these theoretical included in this in Hammack and and Hammack and are on by the of the of the and the of for on a of this

Aesthetics · Identity (music) · Literature · Narrative · Personal identity · Personal narrative · Self · Sociology · Family Support in Illness · Gender Studies · Identity, Memory, and Therapy · Philosophy · Psychology · Social Psychology · Social Representations and Identity

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  Moin Syed, Margarita Azmitia•Developmental Psychology•2010

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• African American Feminist Masculinities

  Open Access•Aaronette M White•Journal of Humanistic Psychology•2006

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• A narrative approach to ethnic identity in emerging adulthood

  Moin Syed, Margarita Azmitia•Developmental Psychology•2008

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• Narrative as a Root Metaphor for Political Psychology

  Open Access•Phillip L Hammack, Andrew Pilecki•Political Psychology•2011

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• Victims” Versus “Righteous Victims

  Open Access•Andrew Pilecki, Phillip L Hammack•Political Psychology•2014

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• Psychology and the End of History

  Open Access•Stephen Reicher, N Hopkins•Political Psychology•2001

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• The Life Course as Developmental Theory

  Open Access•Glen H Elder•Child Development•1998

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• The hermeneutics of faith and the hermeneutics of suspicion

  Ruthellen Josselson•Narrative Inquiry•2004

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• A new Big Five

  Dan P Mcadams, Jennifer L Pals•American Psychologist•2006

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• Getting a life

  Tilmann Habermas, Susan Bluck•Psychological Bulletin•2000

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• Constructing Primordialism

  Ronald Grigor Suny•The Journal of Modern History•2001

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• Acts of Resistance

  Open Access•Regina Day Langhout•Culture & Psychology•2005

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• It Takes a Village to Raise a Researcher

  Open Access•Aaronette M White, William Dotson et al.•Journal of Black Psychology•2010

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• The narrative constitution of identity

  Open Access•Margaret R Somers•Theory and Society•1994

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