Whole identity is the accumulation of one's roles in all the contexts one has experienced and actions one had performed, as well as one's own features such as past experiences, values, thoughts, social status and physiology.
A role is one's particular influence in a given context. Roles could be virtually anything, though they all differ in their validation. As a general rule, factual roles (being a doctor, being 5'9") are proven empirically (with a PhD, with a measure). Social roles (being friends with someone) are proven by a shared agreement among the participants (reciprocity of the friendship). Projected roles (roles projected onto one) are proven by those who project the roles, regardless of one's approval or disapproval. Aspiring roles are proven by one's affirmation to oneself. All other roles are proven by one's self, in that one feels an affinity toward the roles and can prove to oneself the validity of said affinity.
Contextual identity is the accumulation of one's roles relavant to the present context. The relavance varies depending on the context. This type of identity is rather difficult to define with precision, for that there are properties of one that could be relevant. Nevertheless, assessing it is not impossible, and it can enlighten one in how they partake in the context.
Self-idealised identity is the accumulation of one's roles that one prefers to present or emphasise as well as roles one aspires to have. Though one may not have total control over their identity, the truth is largely contrary in a self-idealised identity. One can choose which parts of their identity they want to focus on. This, however, comes in conflict with another kind of identity: the external one.
External identity is the accumulation of one's roles perceived by other people. Naturally, one has very little control over this identity, yet people tend to worry about how others see them, ignoring the fact that we all have an external identity. On top of that, it is impossible for one to precisely know what their external identity truly is. One could ask people how they perceive them, but even then one is bound to their perception of what people told them. So much for connection...
Insults hurt because they either paint a false image, or provide unwanted emphasis on certain roles, or distort a truth, upon one's external identity, which decreases one's social standing. People crave for their self-idealised identity and external identity to be connected: not just for social advantage, but also for authenticity and self-expression. The craving differs by context, naturally, but it remains consistently.
Self-realised identity is the accumulation of one's roles according to one's self-assessment. People feel the need to identify with something in order to bring peace upon the question of who they are: a question that, despite being fundamentally unanswerable, is remedied through imagination. Self-realised identity is a tool, not (directly) a representative of reality.
By virtue of change, there are no "core" parts of any type of identity—there are patterns, recurrences, iterations. Furthermore, there is no hierarchy for roles. But, when one assesses any of their identities, certain influences will bring certain roles are more significant to oneself. What makes a role significant is if it affirms one's perspective of one's experiences, especially if said experiences have been doubted by other people. (A role could also be significant without affirmation, but I digress.) (Thus, when one is insulted for one's role, it is because the role has been denied: one's reality has been doubted.)
For any given moment, some of one's roles are present while others are hidden, either by circumstantial demand, by one's need or by one's desire. Contextual identity adapts to contexts, and it is the manner of adapting that influences other drives. The experiencer's whole being blends into their experience.
Roles can distinguish individuals as well as unite them in the experiences roles hold. Some roles' property of affirming people's experiences can be significant enough to propose a sense of unity.
The roles of one's identity, and thus the identity itself, is everchanging: from the places one goes to the thoughts one engages with, identity follows each moment. Knowing this, you can be at ease with the flow of your identity, existing and changing as you are and as you do. But you could also change it, even if it is only to an extent—with your present actions, you can build a path toward your preferred identity. As for the external identity, I urge you to pay little mind to it, for that its nature is very fickle. One unexpected act and it completely changes. Behave appropriately, indeed, but do not let external pressures define your most treasured roles.