Robyn Fivush

We create our sense of self through our sense of our experiences. I am the person I am because I've had these experiences. This has made me the person I am today. This has set up my beliefs, my goals, my values. Particularly in adolescence and young adulthood, When we really, all of us, go through a period of identity questioning, right?

We create our sense of self through our sense of our experiences. I am the person I am because I've had these experiences. This has made me the person I am today. This has set up my beliefs, my goals, my values. Particularly in adolescence and young adulthood, When we really, all of us, go through a period of identity questioning, right?

We create our sense of self through our sense of our experiences. I am the person I am because I've had these experiences. This has made me the person I am today. This has set up my beliefs, my goals, my values. Particularly in adolescence and young adulthood, When we really, all of us, go through a period of identity questioning, right?

As children, we don't question our family's values, their religious values, their community values, their moral values. But then we get to an age where we have more resources. We're moving out into the world. We have a greater set of friends and contacts. We can think about things more abstractly. We start to go through what Eric Erickson called the identity crisis. Who am I? Who do I want to be?

As children, we don't question our family's values, their religious values, their community values, their moral values. But then we get to an age where we have more resources. We're moving out into the world. We have a greater set of friends and contacts. We can think about things more abstractly. We start to go through what Eric Erickson called the identity crisis. Who am I? Who do I want to be?

As children, we don't question our family's values, their religious values, their community values, their moral values. But then we get to an age where we have more resources. We're moving out into the world. We have a greater set of friends and contacts. We can think about things more abstractly. We start to go through what Eric Erickson called the identity crisis. Who am I? Who do I want to be?

Just because my parents go to church? Do I want to go to church? Just because my parents vote for this political party, is that my political party? Many, many adolescents and young adults end up in the same place as their parents. But we all go through that process of exploration and questioning. And that's when we really start to put together what's called a life story or a life narrative.

Just because my parents go to church? Do I want to go to church? Just because my parents vote for this political party, is that my political party? Many, many adolescents and young adults end up in the same place as their parents. But we all go through that process of exploration and questioning. And that's when we really start to put together what's called a life story or a life narrative.

Just because my parents go to church? Do I want to go to church? Just because my parents vote for this political party, is that my political party? Many, many adolescents and young adults end up in the same place as their parents. But we all go through that process of exploration and questioning. And that's when we really start to put together what's called a life story or a life narrative.

How did I become the person I am? And who do I want to be? In doing that, we need material. We certainly have our own experiences.

How did I become the person I am? And who do I want to be? In doing that, we need material. We certainly have our own experiences.

How did I become the person I am? And who do I want to be? In doing that, we need material. We certainly have our own experiences.

But what we've discovered is that adolescents and young adults really draw from their parents' stories, the stories their parents tell them about their childhoods and their family history, to figure out what their own personal experiences mean and how to make sense of it. It's how they draw their life lessons and moral stances.

But what we've discovered is that adolescents and young adults really draw from their parents' stories, the stories their parents tell them about their childhoods and their family history, to figure out what their own personal experiences mean and how to make sense of it. It's how they draw their life lessons and moral stances.

But what we've discovered is that adolescents and young adults really draw from their parents' stories, the stories their parents tell them about their childhoods and their family history, to figure out what their own personal experiences mean and how to make sense of it. It's how they draw their life lessons and moral stances.

A vicarious memory is a memory of that you have of something that happened to somebody else. So I can tell you, for example, I can tell you a story that happened to my husband when he was a child. I wasn't there. I didn't know him when he was a child. But he's told me that story. I know that story. And so I have a vicarious memory of it. That's what these intergenerational narratives are.

A vicarious memory is a memory of that you have of something that happened to somebody else. So I can tell you, for example, I can tell you a story that happened to my husband when he was a child. I wasn't there. I didn't know him when he was a child. But he's told me that story. I know that story. And so I have a vicarious memory of it. That's what these intergenerational narratives are.

A vicarious memory is a memory of that you have of something that happened to somebody else. So I can tell you, for example, I can tell you a story that happened to my husband when he was a child. I wasn't there. I didn't know him when he was a child. But he's told me that story. I know that story. And so I have a vicarious memory of it. That's what these intergenerational narratives are.

Most of our knowledge of the world is vicarious. And these vicarious memories essentially provide models or views of how the world works. So when we have these stories of our parents and our family, they become ways of understanding both how the world works and how we fit into that world.

Most of our knowledge of the world is vicarious. And these vicarious memories essentially provide models or views of how the world works. So when we have these stories of our parents and our family, they become ways of understanding both how the world works and how we fit into that world.