More thoughts on this. I sense their connection, but I’m struggling to connect them coherently, so forgive any rambling… 
I was given Tales of a Country Parish as a birthday gift. It’s a beautiful collection of lockdown reflections written by an Anglican vicar in Wiltshire (UK), Colin Heber-Percy. He ties the question of identity to what – or who – we are when we are ‘unhidden, broken open’. I wanted to share with y’all this excerpt…
Afraid…we’re all…hiding ourselves, hiding from ourselves; we grow shells. An ancient Greek word for ‘person’ is prosopon. It means ‘before the face’, a mask. In Latin, persona literally means ‘that through which sound passes’. To both the Greeks and the Romans, a ‘person’ is a mask, specifically a mask used in the theatre to project a character and a voice on stage. Personhood is performed. And behind the mask, there are only other masks, other performances. Or is there a self, an identity which lies hidden under the dramatis personae, seen only by God?
So, building on what I wrote above, maybe personhood is our presentation. Though, hopefully, it is not always a performance, it is often our first line of defense. But it could be considered to be different – though not completely indistinguishable – from who we are at heart; our identity, say. For how (or who) we are at heart is not often obvious in our presentation.
@Carson mentioned that he sees
I see that same thing…as if accomplishing a goal or ticking a box will make you ___. Fill in the blank. That’s what I mean when I say oftentimes we’re waiting for someone else to tell us who we are. For in accomplishing X, we then wait for others to say not only ‘you are X’, but perhaps ‘you are a good X’. As much as you are creating a persona (a way of presenting and being), does it not also have to be recognized for to be true?
However, ‘the Lord does not see as man sees: man looks on the outward appearance, but the Lord looks on the heart’ (1 Sam. 16:7). The Lord is not deceived by our presentations, thankfully. He goes to our center, our heart. And if we collaborate (or, maybe, cooperate) with Him, freedom is brought to bear on our human-ness. I think we are freed to live creatively, whatever our limitations.
To conclude, Heber-Percy writes,
Our deep identity is not steal-able. It is not performed, not learned, not lived up to, just lived, and lived in the midst of others living.
So our identity is lived out in collaborative community first with God, then the community. I believe there is a creation process within it, but what is being created is not necessarily an identity, but a kingdom.