Question: These different explorations of 'identity' demonstrate how difficult a concept it is to pin down. Since identity is a virtual thing, it is impossible to define it empirically. Discussions of identity use the term with different meanings, from fundamental and abiding sameness, to fluidity, contingency, negotiated and so on. Brubaker and Cooper note a tendency in many scholars to confuse identity as a category of practice and as a category of analysis (Brubaker & Cooper 2000, p. 5). Indeed, many scholars demonstrate a tendency to follow their own preconceptions of identity, following more or less the frameworks listed above, rather than taking into account the mechanisms by which the concept is crystallised as reality. In this environment, some analysts, such as Brubaker and Cooper, have suggested doing away with the concept completely (Brubaker & Cooper 2000, p. 1). Others, by contrast, have sought to introduce alternative concepts in an attempt to capture the dynamic and fluid qualities of human social self-expression. Hall (1992, 1996), for example, suggests treating identity as a process, to take into account the reality of diverse and ever-changing social experience. Some scholars have introduced the idea of identification, whereby identity is perceived as made up of different components that are 'identified' and interpreted by individuals. The construction of an individual sense of self is achieved by personal choices regarding who and what to associate with. Such approaches are liberating in their recognition of the role of the individual in social interaction and the construction of identity.
Try to answer this question if possible: What is it possible to do with identity?
Answer: unanswerable
Question: Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.
Try to answer this question if possible: Suddhodana wanted his son to become what?
Answer: a king
Question: The last use of the firing squad between 1608 and the moratorium on judicial executions between 1967 and 1977 was when Utah shot James W. Rodgers on March 30, 1960. The last use of the gallows between 1608 and the moratorium was when Kansas hanged George York on June 22, 1965. The last use of the electric chair between the first electrocution on August 6, 1890 and the moratorium was when Oklahoma electrocuted James French on August 10, 1966. The last use of the gas chamber between the first gassing on February 8, 1924 and the moratorium was when Colorado gassed Luis Monge on June 2, 1967.
Try to answer this question if possible: Which state executed James French?
Answer: Oklahoma
Question: At her Silver Jubilee in 1977, the crowds and celebrations were genuinely enthusiastic, but in the 1980s, public criticism of the royal family increased, as the personal and working lives of Elizabeth's children came under media scrutiny. Elizabeth's popularity sank to a low point in the 1990s. Under pressure from public opinion, she began to pay income tax for the first time, and Buckingham Palace was opened to the public. Discontent with the monarchy reached its peak on the death of Diana, Princess of Wales, though Elizabeth's personal popularity and support for the monarchy rebounded after her live television broadcast to the world five days after Diana's death.
Try to answer this question if possible: What was the main subject of public criticism in the 80's?
Answer:
royal family