1. Female
1.1. Motherhood
1.1.1. “motherhood” and “womanhood” as synonymous terms (
1.1.2. not being able to be a mother can be stigmatizing and seen as a failure to achieving adult femininity (Ab
1.1.3. some women justify infertility as God’s will and blame God when they fail to conceive (Greil 1991).
1.1.4. Women often begin to imagine themselves as mothers long before actually trying to have children, and this is certainly influenced by implicit cultural and societal messages that idealize motherhood. When this imagined self of a mother, however tentative, is withdrawn, it may result in feeling a loss of control, threaten her imagined future, cause her to doubt her womanhood, and feel like an assault on her ability to self-actualize.”
1.1.5. an infertile woman feeling marginalized or stigmatized because of her childlessness.
1.1.6. Women experiencing infertility often feel traumatized, crazy, and alone,
1.1.7. deviation from the group identity - that is attached to infertility.
1.1.8. “situations in which an individual perceives herself alone in possessing the stigma may be more likely to lead to negative psychological consequences
1.1.9. The loss of a loved one (hoped for child) “can challenge the validity of core beliefs and undermine the coherence of the self-narrative”
1.1.10. lack of empathy and support from close friends
1.1.11. affected by thoughtless doctors and clinics during this time of crisis,
1.1.12. Church brought torture and judgment – Truly it felt like torture.*
2. White
2.1. Great Britain
2.2. Eastern Europe
2.3. German
3. Education
3.1. Utah
3.1.1. Commuter Student
3.1.1.1. Research has shown that one predictor of persistence in college is feeling a sense of mattering and belonging
3.1.1.2. Writings from the mid-sixties noted that students living at home dropped out more frequently than those living on campus, and students who commuted to campus expressed more financial and familial difficulties (
3.1.1.3. Curley (2003) reported that commuter students miss out on benefits of the residential experience including greater degrees of collaborative learning, interaction with diverse faculty and students, and easier access to campus programs.
3.1.1.4. Students who commute to campus typically face additional pressures, responsibilities, and stressors in their lives than do residential students.
3.1.1.5. People who feel marginalized may be susceptible to negative psychological consequences including self-consciousness, anxiety, or depression (Evans, Forney, Guido, Patton, & Renn, 2010; Freeman, Anderman, & Jensen, 2007; Rosenberg & McCullough, 1981; Schlossberg, 1989). Mattering, conversely, is “our belief, whether right or wrong, that we matter to someone else” (Schlossberg, 1989, p. 9).
3.1.1.6. maintaining “classroom-based friendships” is difficult from one semester to the next, commuter students must “start over” with friendship development each semester (C
3.1.1.7. Percent Distributions of Sense of Belonging Inventory Items
3.1.1.7.1. https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1181&context=cehsedaddiss
3.2. Maryland
3.3. Star King
3.4. Good Student
3.5. Fifteen Schools
4. Moves
4.1. Moving
4.1.1. Losing interest in activities she once loved Sleeping more or less than normal Having trouble concentrating on school work Eating more or less than normal Expressing feelings of sadness or hopelessness Being more irritable than usual Becoming isolated from friends or family
4.1.2. Sense of Place
4.1.2.1. you might feel a sense of place toward a physical setting if you have an emotional, rational, symbolic, or spiritual relationship with that space (e.g., a local coffee shop; a city you travelled to in your teens; or your childhood room).
4.1.2.2. place attachment,” which is “the feeling of belonging and rootedness where you live.”
4.1.2.3. There’s so much multitasking, hurry, and commotion about that it’s incredibly easy to become completely overwhelmed. Moving takes a lot of energy
4.2. Locations I've lived
4.2.1. Idaho
4.2.1.1. Potatoes
4.2.1.1.1. School Closed for Harves
4.2.1.2. Camping
4.2.1.3. Meat and Potatoes
4.2.1.4. Pioneers and Indians
4.2.1.5. Mountains Real Ones
4.2.2. Idaho
4.2.3. Alaska
4.2.4. California
4.2.5. Utah
4.2.6. Massachusetts
4.2.7. South Carolina and Georgia
4.2.8. Germany
4.2.9. Maryland
4.2.10. North Carolina
4.2.11. Sense of Place
4.2.11.1. Connecting to one's surrounding environment establishes knowledge of and appreciation for its resources; A sense of place supports the development of personal identity; Having a strong sense of place can inspire stewardship; Understanding sense of place can nurture empathy.
4.3. Kodiak
4.3.1. Indianapolis
4.3.1.1. Kenai
4.3.1.1.1. Butte
4.4. Frequent moves take a toll on children’s social-emotional well-being. small declines in social skills and emotional and behavioral problems. deficits can accumulate, leaving multiple movers at greater risk.
4.5. moving is fairly normative for military families, and the receiving school has many kids who move or have peer networks that are relatively open easier to enter into new social circles, negative effects are minimized
4.6. Introverts and those scored as “neurotic” (moody, nervous or high strungadversely affected, while extroverts remained blissfully unmoved.
4.7. Introverted children have a more difficult time forming relationships, major disruptions in close relationships.
5. Family
5.1. Daughter
5.2. Sister
5.3. Cousin
5.4. Niece
5.5. Granddaughter
5.6. Wife
5.6.1. I want a wife who will keep my house clean. A wife who will pick up after my children, a wife who will pick up after me. I want a wife who will keep my clothes clean, ironed, mended, replaced when need be, and who will see to it that my personal things are kept in their proper place so that I can find what I need the minute I need it. I want a wife who cooks the meals, a wife who is a good cook. I want a wife who will plan the menus, do the necessary grocery shopping, prepare the meals, serve them pleasantly, and hten do the cleaning up ... My God, who wouldn't want a wife? RAISE THE KIND OF
5.6.2. : Maiden and married names
5.6.3. I listened to more than one adult talk about my virginity as a kind of commodity that could be used and destroyed, like a piece of gum or a licked cupcake.
5.6.4. Yet now Mormon women are largely encouraged not to seek full-time employment, particularly in careers that would require a lot of time away from home. We are told that our most important duty in life is to our families, and that we are uniquely qualified to nurture children and to be kind and loving.
5.6.5. This gave women a social and cultural authority in the ward, but it also helped train them in leadership capabilities. It promoted their creativity. It created strong bonds between other women. Women also promoted standards of proper behavior, especially in terms of modesty. Women instilled Mormon ideals in their children, ideals that are now often seen as problematic. Many women have come to struggle against notions of femininity and appropriate sexuality, norms that comprised a major aspect of midcentury Mormonism.
5.6.5.1. eminism” became associated with unfaithful women. When church leaders decided to take a stand against the Equal Rights Amendment, women who disagreed were seen as religiously rebellious.
5.6.6. f identity reconstruction and the data addressed changes in identity in both the private and the collective self
5.6.7. an awareness of a change in other peoples’ expectations of how they should behave in their new status as a husband or wife.
5.7. Mother
5.7.1. Amanda
5.7.2. David
5.8. aUNT
5.9. gRANDMOTHER
5.10. Sister
6. Middle Class
6.1. Own Home
6.2. 'Good Neighborhood'
6.3. Good School
6.4. Safe
6.5. Helped with College
6.6. Vacation
6.7. Two Cars
6.8. Dad White Collar Manager
6.9. Stay at home mom
6.10. Socially Mobile
6.11. Financially secure
6.12. Aspirations for Children
6.13. Mainline Church
7. Health
7.1. Mental Health
7.1.1. Depression
7.1.2. Anxiety
7.1.3. Dissociative
7.1.3.1. An individual's identity schema represents one's understanding of him or herself with respect to a particular role and is thus more personalized and often more realistic.
7.1.3.2. trauma was related to altered self-capacities (interpersonal conflicts, idealization-disillusionment, abandonment concerns, identity impairment, susceptibility of influence, affect disregulation, and tension reduction behaviors), non-interpersonal traumas and adult traumas were typically unrelated to the scale
7.1.3.3. cardinal feature of dissociation is disruption of usually integrated mental functions of consciousness, memory, identity, emotion, perception, behavior, cognition, and/or motor activities
7.1.3.4. Bowlby proposed that inadequate care-seeking interactions with primary caregivers could lead the infant to develop multiple internal representations of self and attachment figures (
7.1.3.5. Hence a truly sociocognitive etiology neither excludes the role of psychological trauma in the origin of dissociative disorders, nor constitutes proof of iatrogenesis
7.1.3.6. Becoming “one-self”: overcoming the fear of loneliness
7.1.4. Bipolar
7.1.4.1. ou change all the time.
7.1.4.2. identity reflects our underlying schemas. Schemas are mental structures that are comprised of thoughts, feelings, sensations, attitudes and memories that are linked together around a common theme.
7.1.4.3. The schemas that develop as a result of bipolar disorder can still remain active, even when the bipolar symptoms subside and the symptomatic behavior is under control.
7.1.4.4. can disrupt the process of forming a cohesive sense of self
7.1.5. These schemas are shaped by our life experiences, interpretation of these experiences. We can think of these schemas as our internal representations of our most important values and our deepest fears. Schemas about our personal identity can be organized around themes of competence, acceptability, lovability, and strength, among other themes.
7.1.6. but these biological disruptions affect our behavior and our mental processes. In turn, these changes can have a significant effect on our ability to function in the world and to relate to others. As we observe these changes and have new experiences as a result of bipolar disorder, we can develop a new set of schemas. For example: - If the symptoms of bipolar disorder interfered with our ability to concentrate and plan and disrupted our ability to work or study, we may develop schemas about incompetence. - If bipolar disorder drove us to behave in an unpredictable or unusual way (i.e., we were aggressive, impulsive, or hypersexual), we may develop schemas about our unacceptability. - If we were rejected by others and lost relationships, we may develop schemas about being unlovable.
7.1.7. social identity theory is that individuals define their identities along two dimensions: social, defined by membership in various social groups; and personal, the idiosyncratic attributes that distinguish an individual from others
7.2. Cyst Surgery
7.3. Birth
7.4. Jaw Surgery
7.5. Kidney Stone
7.6. Biopsy
7.7. Allergies
7.8. Health
7.8.1. PID
7.8.1.1. Ectopic Pregnancy
7.8.1.1.1. Infertility
7.9. Bipolar
7.9.1. changes produce revisions in the internalized life story, enhancing agency and redemptive
7.9.2. they had difficulties in constructing coherent meanings from
7.9.3. lack of understanding oneself, sudden shifts in feelings, opinions, and values, tendency to confuse one’s feelings, thoughts, and perspectives with those of others, and feeling that one’s very own existence is tenuous.
7.9.4. identity is more likely to create a stronger personal narrative. A less integrated sense of identity
7.9.5. narrative scripts that lead one in self-damaging directions.
7.9.6. experiences as well as a sense of discontinuity and fragmentation, based on narrative theory
7.9.7. experience sudden and dramatic shifts in opinion, career plans, values, preferences, and choice of friends
7.9.7.1. I wish I were more consistent in my feelings. It’s hard for me to figure out my own personality, interests, and opinions. I sometimes wonder if people can actually see me. Other people’s thoughts and feelings seem to carry greater weight than my own. I’m not sure that I can understand or put much trust in my thoughts and feelings. I need other people to help me understand what I think or how I feel. I 65
7.9.8. is more likely to create a weaker personal narrative
7.9.9. the ability to learn how to struggle and make meaning of the diagnosis. An integrated sense of
7.9.10. Empath
7.9.10.1. personal strength is my compassion for other people.
8. Social Isolation
8.1. INFP
8.2. Religion
8.3. Distance
8.4. after a bout of loneliness, a ‘reaffiliation motive’ kicks in,
9. Straight
10. CHILDHOOD`
10.1. Sensitive
10.2. loud and dramatic. Others may be really quiet and introspective.
10.3. Energetic
10.4. Unable to Adapt to New Situations
10.5. Moody:
10.6. Gifted
10.6.1. their brain processes information and reflects on it more deeply.
10.7. many intense children have grown up internalizing the belief that there is something wrong with them, or that they are somehow defective, too much’, or even ‘toxic.’
10.8. Intense children are incredibly conscientious. They always try to figure out the right course of actions and can be hard on themselves. For example, they tend to assume a lot of responsibilities in relationships. When conflicts arise, they quickly conclude that they have done something wrong, and become overwhelmed by self- criticism, and shame.
10.9. hey feel lonely to be the only one who knows what is going on beneath the social facade of normalcy and harmony;
10.10. Although they appear independent, deep down these young souls carry a longing for someone that they can wholly lean on, relate to, so they can finally relax and be taken care of.
10.11. when they try to share their thoughts with others, they are usually met with puzzlement or even hostility. With no one to connect with them to the depth of their being, or recognize the fullness of who they are, they carry an unshakable sense of loneliness through into adulthood.
10.12. The perceptively gifted child is perplexed by the contradiction between the emotional vibration they get from the adults and their surface expressions:
10.13. Their inner life is pierced with moral concerns, strong convictions, idealism, perfectionism and forceful passions.
10.14. They may be explicitly criticized, or just implicitly rejected for wanting too much, moving too fast, being too naive, too serious, too easily rattled, or too impatient.
10.15. This ability to feel deeply and intensely often starts from a young age when emotion regulation skills are lacking and can lead to psychological wounding associated with shame and loneliness.
10.16. Insights, intuition, and the ability to read several layers of reality allow you to assess people and situations rapidly. You can sense incongruence and their intentions, thoughts, and feelings that are underneath the facades.
10.17. You cannot help but be the one who points out the ‘elephant in the room,'
10.18. You have a rich inner world that is imbued with words, images, metaphors, visualizations, vivid fantasies and dreams.
10.19. With an ability to process information with speed and depth, you absorb and surge through information very quickly. You are likely to be an avid reader and a keen observer. You may appear critical and impatient with others who cannot keep up with you.
10.20. When you get excited about an idea, your mind runs faster than your words can keep up, or you find yourself talking rapidly, perhaps even interrupting others.
10.21. what is the meaning of ‘home’, the personal cost of belonging,
10.22. Patriarchal Family Structure Imen were in charge, and what they said was the way things went. Husbands and wives each had clearly defined roles, responsibilities, and spheres of influence. Men were the strong, silent, bread-winning leaders of the family while women were the sensitive, nurturing soil in which the children of the household were left to grow and thrive. Generational Self Sufficiency people raising children in the 1950s had lived through some of the most remarkable, most turbulent times in history. g the stark privation of the Great Depression, World War Two. Common sense. Virtue. Self-reliance.
10.23. They Paid More Attention To Each Other
10.24. Parents were the most essential pieces of the family unit, and although it wasn't necessarily equitable (read: at all), the marriage was the central relationship.
10.25. They Taught Manners
10.26. They Kept It Simple
10.27. According to family psychologist John Rosemond, 1950s parents gave very conservatively. They didn't indulge their kids' whims or inundate them with things. Likewise, they didn't plan their activities.
10.28. They Made Kids Play Outside
10.29. They Had Family Dinners
10.30. Sitting down to eat dinner as a family was an expectation rather than a special occasion in most white, middle-class
10.31. They Hosted Birthday Parties At Home
10.32. They Made Their Kids Do Chores
10.33. They Conveyed Confidence
10.34. 1950s parents knew who was in charge. They were the "big people," and they made the "big people" decisions.
11. Career
11.1. parental beliefs were crucial in the academic achievement of the women participants. Specifically, over half of the women in the study were college graduates and all of these graduates have memories of their parents expecting them to further their education (W
11.1.1. professional titles can be pretty closely connected to how we identify ourselves and our perceived self-worth, so fear of losing jobs can feel like we’re losing our social standing, and more importantly, who we think we are deep down.
11.1.1.1. why is it that our identity is get so caught up in our companies, in our organizational affiliations, which is what the root of it is?
11.1.2. human capital to characterize the importance of an individual’s education, work experience, and intelligence (
11.2. mentoring relationship they had. I
11.3. Unconscious sexism is sometimes difficult to discern, however, is evidenced when people for reasons unbeknownst to them favor men over women (C
11.3.1. `
11.4. t feelings of anxiousness arose upon the grave realization of how much society fails to recognize women to the extent they do men; however, this outcome appeared to be cancelled by the fact that anxiety decreased when participants internalized and adopted feminist values
11.5. women’s career development, in particular, the supports and barriers experienced,
11.6. If they succeed, their co-workers, both male and female, may unfairly see them as unsociable and difficult to work with.
11.7. formal and covert organisational practices, which upheld gender discrimination and bias, were the main challenges that women face.
11.8. research has indicated that women may be more apt to choose a career that advances humanity and serves others, while men may be more likely to select a career that brings in more compensation
11.9. geWhat supportive factors did you encounter that aided in your career and employment? 4. What barriers did you encounter in your career choices and employment? 5. How does your feminist identity and career influence each other?
12. Gender
12.1. The concept of gender, along with the societal expectations and stereotypes it dictates, permeates people’s lives in significant ways. This socially constructed concept of gender begins quite early and is evident throughout the lifetime. Gottfredson (2005)
12.2. One avenue includes the belief that having and raising children should be of primary importance to women (Betz, 2005). The second stereotype dictates the work deemed appropriate for women and men (Betz, 2005). Such beliefs may hinder girls and women from reaching their academic and career potentials through systematic elimination of jobs or careers that are not considered gender appropriate or those that do not appear to be family friendly
13. Spirituality and Religion
13.1. As a social identity anchored in a system of guiding beliefs and symbols, religion ought to serve a uniquely powerful function in shaping psychological and social processes. Religious identification offers a distinctive “sacred” worldview and “eternal” group membership, unmatched by identification with other social groups. Thus, religiosity might be explained, at least partially, by the marked cognitive and emotional value that religious group membership provides. The uniqueness of a positive social group, grounded in a belief system that offers epistemological and ontological certainty, lends religious identity a twofold advantage for the promotion of well-being. However, that uniqueness may have equally negative impacts when religious identity itself is threatened through intergroup conflict. Such consequences are illustrated by an examination of identities ranging from religious fundamentalism to atheism. Consideration of religion’s dual function as a social identity and a belief system may facilitate
13.2. The results provide evidence that more frequent formal religious participation is associated with having a stronger religious social identity and that this aspect of identity, in turn, accounts for associations between more frequent formal religious participation and higher levels of subjective psychological well-being. The findings are noteworthy in terms of their addressing a relatively under-studied factor within empirical investigations of religiosity and mental health.
13.3. It is then suggested that the religious context promotes a sense of identity that transcends the self and promotes a concern for the social good and that religious institutions provide unique settings for adolescent identity formation.
13.4. Essentials of Christian identity vary by level of religiosity;
13.5. On several of the 16 possible elements of Christian identity that were mentioned in the survey, there are significant gaps between highly religious Christians (that is, Christians who say they pray daily and attend church at least weekly) and Christians who are less religious. For instance, seven-in-ten highly religious Christians say reading the Bible is essential to their Christian identity, while Christians who are less religious tend to see reading the Bible as “important, but not essential” (43%). And highly religious Christians are more likely than others to say dressing modestly is essential to what being Christian means to them (43% vs. 17%).
13.6. believing in God is essential (86%) or important but not essential (10%) to what being Christian means to them, personallyand Prayer
13.7. Honesty and forgiveness are highly valued by most Christians. However, there are substantial differences between highly religious and less religious Christians on whether or not these traits are “essential” to their Christian identity.
13.8. Highly religious Christians are considerably more likely than those who are less religious to say working to help the poor and needy is an essential part of what it means to be Christian (69% vs. 43%), although large majorities of both groups say it is at least important (if not necessarily essential).
13.9. An overwhelming majority of highly religious Christians say being grateful for what they have is essential (84%) to what being Christian means to them. This view is also common among Christians who are not highly religious (63%). Overall, 71% of U.S. Christians take this view.
13.10. Fewer than half of U.S. adults overall say they rely on prayer and personal religious reflection. But highly religious Americans rely on prayer and personal reflection as often as on their own research, and those who are highly religious are roughly four times more likely than those who are not to turn to religious leaders for advice (33% vs. 8%).
13.11. Most highly religious people (86%), as well as most members of the historically black Protestant tradition (78%) and evangelical Protestants (70%), say they rely a lot on prayer and personal religious reflection.
13.12. people who are highly religious are more engaged with their extended families, more likely to volunteer, more involved in their communities and generally happier with the way things are going in their lives.
13.13. Among Christians, believing in God tops the list, with fully 86% saying belief in God is “essential” to their Christian identity. In addition, roughly seven-in-ten Christians say being grateful for what they have (71%), forgiving those who have wronged them (69%) and always being honest (67%) are essential to being Christian. Far fewer say that attending religious services (35%), dressing modestly (26%), working to protect the environment (22%) or resting on the Sabbath (18%) are essential to what being Christian means to them, personally.
13.14. Churches I've Joined
13.14.1. Christian
13.14.2. Mormon
13.14.2.1. Mormon Culture
13.14.2.1.1. Family Structure
13.14.2.1.2. Gender Roles
13.14.2.1.3. Mental Health
13.14.2.1.4. Dissent
13.14.2.1.5. normative authorities
13.14.2.1.6. faithful members,
13.14.2.1.7. temple-worthy member
13.14.2.1.8. Testimony and Truth
13.14.2.1.9. homogeneity of belief and practice.
13.14.2.1.10. "LDS atonement discourse
13.14.3. Unitarian Universalist
13.14.4. Episcap