Social subjectivity: Social subjectivity allows people to identify themselves as members of various groups (gender, ethnic, racial, cultural, religious, etc.).

Identities: Through an individual’s membership in various groups and interactions and relationships with others, they develop their identities or “lived experiences of self. People have multiple identities and their identities can shift from one context to the next.

Temporality: This concept has to do with one’s relationship and positioning with time. In terms of identity, individuals position themselves in time and use it to build or re-construct their identities.

Being ontology: The dominant Western worldview is one of a Being ontology or identity. That is, the world is seen as stable and fixed.

Separated self: In the Western view, the self is seen as separate from the outside world.

Culture of separateness: A culture of separateness views the self as being distant from others.

Independence: Socialization for independence dominates within a culture of separateness. For example, preschool-aged children within a culture of separateness are socialized to feed and dress themselves from a very young age.

Becoming ontology:This Eastern worldview sees the world as in transition or change (not fixed). In terms of identity, then, identity also shifts and changes.

Connected or interdependent self: In many cultures, the self is seen as connected or related to the outside world. Individuals are known by the roles they are assigned in the society.

Indigenous/Aboriginal worldviews: In Indigenous or Aboriginal worldviews, everything is seen as interconnected and relationships to others and to the land are central.

Culture of relatedness: A culture of relatedness views the self and other to be connected. At an individual level, the self is related to others or interdependent.

Interdependence: When children are socialized to be interdependent within a culture of relatedness obedience, loyalty to the family, and control are prioritized to integrate the child into the family. Their individual interests are subordinate to those of the family or collective.

Cultural identity: Cultural identity has two components: oneness and becoming (Hall 1990). Oneness views cultural identity as one shared culture or “true self”.Becoming considers that we are not just static ‘beings” but are also “becoming” new selves as our identities shifts.

Indigenous/Aboriginal identity: Indigenous identity is rooted in relationships with the Creator and the land, as well as their own form of government.

Culture-identity link: The connection between culture and identity has been discussed by many scholars. Cote (1996) proposed a model that considers social structure, interactions among people in socializing institutions, and personality.

Ego identity: Ego identity is a subcomponent of personality in the Culture-Identity Link Model. It is found in everyday interactions between individuals and socializing agents operating within the larger society. For example, the child develops a sense of identity through interactions with their teacher (whose socialization priorities are defined by societal values).

Funds of identity: Funds of identity refers to the resources that people draw on to define and express themselves. These resources are accumulated over time and developed within the sociocultural context. For example, if the funds of knowledge in a particular family include specialisation in a particular form of dance unique to the region their ancestors came from, this resource may also define the identities of the members of the family (as expert dancers).