The variables examined in Chapters 5 and 6 show little evidence of being used for identity work. That is, they do not show (consistent) effects of ethnic orientation measures or speaker sex. This chapter explicitly contrasts variables that reflect indexicality (correlation to social factors) in homeland varieties to non-indexical variables. We begin by considering three indexical variables in Italian: (VOT) in unstressed-syllable contexts, (APOCOPE), and (R), illustrating the extent to which indexicality is maintained in the heritage variety. We find increasing use of the more standard variant only in (VOT). Furthermore, we find that younger speakers (both in homeland and heritage) favour the non-standard variant. We then compare the variable (R), the contrast between trill (or tap) and approximant variants, in Italian and Tagalog, where it has indexical value in the homeland varieties, to Russian and Ukrainian, where it does not. Finally, we consider two additional indexical variables: Cantonese denasalization and Korean VOT. We conclude by contrasting the behavior of homeland-indexicals in heritage varieties. The presence of indexical value in homeland varieties does not consistently influence outcomes in the heritage varieties.

Chapter 4 explores whether older hippies still consider themselves hippies. If so, how do they negotiate the seeming contradiction between being a hippie – a term commonly associated with youth (as reflected in its synonym flower child) – and being old. Distinguishing between essence, behavior, and look and suggesting various continuums of hippiedom, this chapter sheds light on the identity work done by older hippies regardless of their current circumstances and lifestyles.

The cultural turn in the social sciences has enriched social movement scholarship by emphasizing the framing of collective action, the construction of political identities, and emotion work. Together, these three approaches provide a more in-depth approach to social movements than pure instrumental approaches.

Identity is often viewed as one of the most important concepts to help understand life in contemporary organizations among organizational scholars. For example, studies of identity among organizational members in roles such as manager, professional, consultant, and priest have provided valuable insights around managerial and professional work, motivation, change, leadership, control, and gender (Alvesson, Ashcraft, & Thomas 2008; Brown 2019). While drawing on many of these studies, this chapter offers a somewhat contrasting view. We examine if identity is as important as is often claimed, and as a consequence, when and why concerns of identity are triggered in working life, and we do so through a constructionist identity perspective. In the chapter, we argue that many people do not necessarily engage with their identities most of the time (Alvesson & Robertson 2016) and explore why they do in certain kinds of jobs and in particular situations while in others identity is neither present nor salient, at least not as a major issue. The chapter aims to cut down the identity concept in size and suggests that a more focused view on identity may help us come to better grips with what on one level is of great societal concern: identity-related struggle, tension, and confusion in people’s working lives; without adding too much to another concern: a (re)production of unwanted narcissism in our already narcissistic time of age (Foley, 2010; Lasch, 1978).

Building from the importance of awe, wonder, and care as points of entry that foster humans’ emotional bonds with animals and lead to internal tensions around the moral and relational implications of that connectedness, Chapter 9 explores related processes from an internal psychological perspective. We introduce the idea that, in ways other cultural venues cannot, zoos help individuals understand more about who they are, suggesting that personal identification with animals and conservation goals can predispose people to act. We look specifically at place identity, environmental identity, religious identity, and how identity work might lead zoogoers further toward an integrated ethics of compassion that features feeling for and with other beings.