W. E. B. Du Bois provides a thesis on Black masculinity formation that includes primary traits of this social identity and dynamics that can engender or stymie its development. Yet his framework does not directly reference sexual minorities. This study considers whether and how Du Bois’s framework on masculinity is germane to the experiences of young Black people with diverse sexual identities by assessing whether they recount similar tropes and features. The analysis is theoretically informed by a New Millennium Du Boisian Mode of Inquiry and a qualitative analysis for 168 young Black persons who reside in the South. Three themes emerge that adopt, amplify, and adapt dimensions of Du Bois’s thesis and demonstrate that key aspects of his framework resonate with Black persons excluded from his original work. Despite nuanced sexual identities, it was common for individuals to espouse Du Bosian tenets associated with Black masculinity such as a protector/provider trope, respectability, racial pride, educational attainment, economic mobility, and self-help as well as concerns about racism. These findings inform research on expectations about masculinity into which many men are generally socialized as well as possible hierarchies among intersecting social identities.

Understanding the complex relationships among social identities, long-distance exchange, and migration has long been an important issue in archaeology. In the central Andes, archaeologists have grappled with these issues to understand highland–coastal interaction. We present a case study of these relationships in the coca-growing zone of the Moche Valley (chaupiyunga zone, 200–1,200 m asl) during the Early Intermediate period (400 BC–AD 600). We focus on reconstructing the social identities of the people who lived at Cerro León, a large hill town situated astride an important access route into the chaupiyunga from the highlands. Unlike most sites in the chaupiyunga, the site is dominated by highland-style pottery. Petrographic analysis indicates that the sources of the highland-style pottery were in the adjacent highlands. Our analysis of daily domestic activities, vernacular architecture, personal adornment, and ritual practices, including burial practices, indicates that most of the residents of Cerro León were immigrants from the highlands. We argue that these immigrants produced and reproduced a distinctive highland (Culle) identity throughout the occupation of the site, which lasted 100 to 200 years. Evidence demonstrates that site residents had extensive exchange relationships with coastal Yunga communities in the lower and middle Moche Valley.

This paper focuses on how the human body, and the dead body in particular, was used to create social categories and identities in prehistoric Cyprus. Specifically, it explores how a particular condition, such as death, was integrated into social processes, and how the treatment of dead bodies both created and reinforced social categories and identities. The material the paper focuses on is the mortuary evidence from Chalcolithic Cyprus (3800–2300 BC). In particular, it argues that the extensive, intentional manipulation of dead bodies and human remains visible in Cypriot Chalcolithic cemeteries was aimed at integrating the individual to communal, collective wholes on the occasion of death and during the time period that followed.

This article summarizes and discusses recent research into the Danish Bell Beaker phenomenon c.2350–1950 BC. Its focus is on the meaning of material culture here represented by Bell Beakers and bifacial lanceolate flint daggers, both seen from a social perspective. The Bell Beaker pottery is known to have had a very wide distribution. However, questions remain as to why Bell Beakers were only adopted in some regions and what meaning this special pottery had? Similarly the Danish type I daggers, which were manufactured within the context of the Danish Bell Beaker phenomenon in the northern parts of Jutland, had a wide distribution. Daggers of this type, which in general denote male identity, were exported in vast quantities, especially to Norway and the western parts of Sweden. In both case studies the evidence from a Danish Bell Beaker settlement site excavated in recent years – Bejsebakken – plays a major part.

Ornaments, jewellery, personal equipment and weapons in graves can be defined as relicts of ancient costumes and weapon assemblages which are connected to the social identities of the buried persons. At several late Bronze Age and early Iron Age sites in the north Caucasus (Koban culture) large numbers of richly furnished graves allow the reconstruction of specific costume and armour groups. These can be related to factors which structured these communities into a ranked society. This article is based on the investigation of two cemeteries in Chechenia (north-eastern Caucasus) which demonstrate the change in social differentiation during the developed Iron Age. The article also includes a general discussion about the concepts of costumes and their potential for reconstructing social identities.

Risk is frequently invoked in contemporary accounts of ill health, but its construction is often constrained by a rationalist perspective that focuses on physical causes and functional outcomes, and that presents risk as external to the self and predictable. This paper describes an empirical study of the ways in which risk was realised and managed in a day hospital for older people. An ethnographic approach, with participant observation and semi-structured interviews, and discourse analysis were used to explore these issues with the staff and fifteen users. Whilst the service providers were orientated to the management of physical risk, as through the regimes for administering medication and their attention to risk reduction in the physical environment, the service users were more concerned with the risk to their personal and social identities, and they more frequently described its manifestations in inter-personal exchanges, sometimes as infantalisation and stereotyping. The paper develops this understanding of the potential for falls among older people to elucidate a broader interpretation of risk, and reveals that it is commonly constructed as a challenge to a person's self-image and identity. Such constructions help to explain older people's responses to complex health problems and to the services and treatments that attempt to solve them.