How would they define their cultural identity.

The world with no culture or a lack of identity would be a rather boring place.

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Hold fast to religious ceremonies and belief patterns is another way to maintain cultural identity. Passing religious traditions down to children will help to ensure they do not die out or become lost over time. Aboriginal tribes who have had little contact with other ethnic groups have most of their beliefs and lifestyle habits still intact. In order for the history, tradition, and cultures of the tribe to survive, they must be kept separate and distinct, apart from other religious influences.

Cultural differences help mold one’s identity into one’s being, versus what they become.

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At the height of the poem, when Moniza Alvi is feeling deeply connected to her culture, she claims she has “new brown veins.” This is the first end-stopped line we encounter in the entire poem, and Alvi uses it to accentuate her connection to this newfound aspect of her identity.

Furthermore, Wilson bridges this connection between African Americans and their cultural identity.

Presumably cross-cultural consistency could be explained in terms of either similar neurological events or different encounters with the same afterlife reality. But cross-cultural NDE studies demonstrate that many near-death researchers have simply that the consistency between Western accounts is merely a specific instance of a cross-cultural consistency. For instance, Paul Badham asserts that "What is seen [in NDEs] appears to be cross-cultural, but how it is named depends on the religious or non-religious background of the believer" (Badham 14). Though no prototypical Western NDEs are evident among his Western and non-Western medieval afterlife narratives, James McClenon argues that what is at "issue between 'believers' and 'skeptics' is not whether common elements exist cross-culturally," but whether that alleged fact "supports belief in life after death.... [or whether] commonalities within NDEs are produced by physiological factors associated with death trauma" (McClenon, "Folklore" 322). But existing cross-cultural studies suggest that any cross-cultural core consists of a very small number of elements. Thus sociologist Allan Kellehear suggests a very general and rather meager 'core NDE' after his survey of non-Western NDE accounts:

One thing that remains constant is the cultural pride and need for national identity in each.

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According to Spanos, "Multiple identities can develop in a wide variety of cultural contexts and serve numerous different social functions." Neither childhood sexual abuse nor mental disorder is a necessary condition for multiple personality to manifest itself.

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Multiple personalities are best understood as "rule-governed social constructions." They "are established, legitimated, maintained, and altered through social interaction." In a number of different historical and social contexts, people have learned to think of themselves as "possessing more than one identity or self, and can learn to behave as if they are first one identity and then a different identity." However, "people are unlikely to think of themselves in this way or to behave in this way unless their culture has provided models from whom the rules and characteristics of multiple identity enactments can be learned.

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It illustrates how their native cultural identity changes throughout the novel and shapes their personal identity into becoming something monstrous....

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Their belief in the bible is the bases for their structured lives, specifically Romans 12 of the Old Testament, “Do not be conformed to this world”.*** Trying to maintain their cultural identity will prove to be a challe...

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Survey Design The purpose of this study is to explore the relationship between perceived cultural proximity and Korean popular cultural identity potential in China.