“The Nature of Events in a 21st Century Society: A Critical Discussion of Events, Gender, and Identity” Identity: The Fact of 'to be who or what, a person or thing is. The main aim of this article is to establish how the role of identity and our belonging impacts the types of events we attend, where we attend and with whom? How has globalization impacted the events industry on social, economic and cultural levels? The objectification of men and women; How has this had an even greater impact on events in our ever-changing world? Has this increased our freedom in choosing which events we can attend or has it restricted us? This essay focuses on Mikhail Bakhtin's work “Carnival and Carnivalesque” and his critique of cultural theory related to the events industry. This essay also focuses on the works of Pierre Bourdieu; his theories on “habitus and embodiment” and how we have internalized the external environment and how this ultimately affects our behaviors. Goulding and Saren's publication Performing Identity: an Analysis of Gender Expressions at the Whitby Goth Festival also gave a clear critique of the nature of gender identities within a specific subculture, one firmly rooted in consumer objects and linked together by a common link. fascination with the vampire. Globalization is now recognized as a key factor influencing young people. Many connections have been made between identities and life in a globalized society. Giddens (1991) suggests that globalization can be defined as "the intensification of global social relations that link distant localities in such a way that local events are shaped by events occurring miles away and vice versa." Social analyst B...... middle of paper ......val is important. Carnival can bring together people from very different backgrounds or communities. The French sociologist Pierre Bourdieu (1984) defines habitus as “a system of durable and transposable definitions” initially acquired by the young child at home following conscious reflection and unconscious practices of his family. This includes “primary habitus”. Subsequently, this is transformed into a secondary, tertiary or complementary habitus through the child's passage through different social institutions, mainly school. (Broker 1999) Habitus is neither the result of free will nor determined by structures, but created by some kind of interaction between the two over time: dispositions that are both shaped by events and structures from the past, and which shape current practices and structures and, above all, which condition our very perceptions of them (Bourdieu 1984)