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This performative article/script serves as an extended functional definition and a practical exploration of the notion of "racializing identity." Through a series of individually labeled autopoetic movements, the performative article/script creates a typology that compares and analyzes the foci of each form, facilitating the definition and exposing the socially constructed intersection between race and Black queer identity. The performative article/script begins to question the limitations of race as a specified method of categorizing bodies and more specifically questions the conceptualization of "performing race" as a sign of racial authenticity.

As a growing number of social media platforms now include location information from their users, researchers are confronted with new online representations of individuals, social networks, and the places they inhabit. To better understand these representations and their implications, we introduce the concept of the "spatial self": a theoretical framework encapsulating the process of online self-presentation based on the display of offline physical activities. Building on previous studies in social science, humanities, and computer and information science, we analyze the ways offline experiences are harnessed and performed online. We first provide an encompassing interdisciplinary survey of research that investigates the relationships between location, information technology, and identity performance. Then, we identify and characterize the spatial self as well as examine its occurrences through three case studies of popular social media sites: Instagram, Facebook, and Foursquare. Finally, we offer possible research directions and methodological considerations for the analysis of geocoded social media data.

Our selves are characterized by inner multiplicity (Elster 1986). Our raced, classed, gendered, and sexed identities are intersectional (Crenshaw 1991; Wojciechowska 2019). Depending on the context and our state of mind, we are parents, employees, dancers, slackers, victims, perpetrators, players, hosts, explorers, altruists, or egoists. We are all these things at once and consecutively. We change and grow. Our identities are never permanent but always in motion, being transformed through our performative engagements (Lloyd 2005). We are constantly becoming.

Critical scholarship has challenged traditional assumptions of entrepreneurship as a 'neutral' economic activity, demonstrating instead how entrepreneurship is a cultural phenomenon. In particular, enterprise culture has been exposed as fundamentally masculinist, so that women entrepreneurs are said to be measured against gendered values and ideals. What remains relatively unexplored, however, are the ways the identity performances of women entrepreneurs on social media reflect and reproduce inequalities that extend beyond gender. In this article, we examine how highly privileged Australian women entrepreneurs perform their identities on Instagram. In applying intersectionality theory, our study finds that the entrepreneurs produced idealised feminine identities by leveraging the intersections of white, elite-class, heteronormative, able-bodied power within a broader neoliberal discourse. In doing so, our analysis points to how romanticised ideals of women's economic empowerment in digital spaces may obscure the perpetuation of systemic and structural oppression.

"Migration makes a profound impression on identity (gender and sexuality, culture, class, status), its expressions, and performance. Research in this field has demonstrated that migrant communities often cast women as bearers of cultural reproduction. This is especially the case when women choose to become representatives of their community through cultural dance performances. Such performances are also a means to express the migrant life of movement and a way to maintain their sense of well-being. Dancing the Feminine is a compelling vision of expressions of gender and identity at the heart of the Asian women's experience. For the Indonesian female migrants, performing 'femininity' is frequently negotiated in a cross-cultural context. The performances that author Monika Winarnita analyses are dramas of human interaction brought up through fissures and resolutions between the performers and their various audiences. The book provides analysis of these cultural performances as rituals of belonging, which demonstrate that in the diaspora meanings of the ritual are always open to being contested"--

This article develops an identity performance model of prejudice that highlights the creative influence of prejudice expressions on norms and situations. Definitions of prejudice can promote social change or stability when they are used to achieve social identification, explanation, and mobilization. Tacit or explicit agreement about the nature of prejudice is accomplished collaboratively by persuading others to accept (1) an abstract definition of "prejudice," (2) concrete exemplars of "prejudice," and (3) associated beliefs about how a target group should be treated. This article reviews three ways in which "prejudice" can be defined in the cut and thrust of social interaction, namely, by mobilizing hatred and violence, by accusation and denial, and by repression. The struggle for the nature of prejudice determines who can be badly treated and by whom. Studying such ordinary struggles to define what counts (and does not count) as "prejudice" will allow us to understand how identities are produced, norms are set into motion, and populations are mobilized as social relations are reformulated.

This article examines the ways in which the psychological health of women may be influenced by workplace sexual identity performances and social class positioning. It draws on UK research through in-depth interviews with 24 women who self-defined as mainly lesbian and/or gay. The article demonstrates that, for the women in the study, sexual identity performances at work involved negotiating employment settings that render heterosexuality compulsory and thus lesbian/gay performances a risk. As a result, the women engaged in risk-assessment strategies that were psychologically demanding. The women's narratives also suggest that the psychological effects of managing an 'othered' sexual identity in work was mediated by social class. The working-class women were more likely to be employed in settings where heterosexuality was heavily regulated and their 'practices of survival' were potentially more detrimental to their psychological health.