The renaming of Jacob in both Genesis 32 and 35 is a doublet; the editors of Genesis have preserved two versions of how Jacob received the name 'Israel'. It has long been recognized that Genesis was comprised of multiple sources, sometimes including alternate traditions of the same stories. This falls under the realm of the Documentary Hypothesis.
Michael D. Coogan writes:1
The Documentary Hypothesis explains only partially why some passages are similar. Another reason for repetition is that the compilers of the Bible wanted to preserve traditions that circulated, probably originally orally, in different groups.
Sometimes these alternate traditions are set next to each other (e.g. the two creation stories, one after the other, in Genesis 1–2). Other times these alternate traditions are edited together (Genesis 6–9 has two versions of the flood story weaved into each other).
Traditionally, at least four layers of material have been identified in Genesis: the Elohist source (where God is primarily identified as 'Elohim), the Yahwist source (where God is primarily identified as Yahweh), and the Deuteronomist and Priestly redactors.
Coogan (2006) summarizes the Priestly source as follows:2
For the most part, P (the Priestly source) in the rest of Genesis [i.e. chapters 12–50] functions primarily as a compiler and editor, with few independent narratives of its own.
One characteristic of the Priestly source in Genesis is to refer to God by the title 'El Shaddai ('God Almighty').3 We find this term used in Genesis 35.11.
The account of Jacob being renamed 'Israel' in Genesis 32.22–32 is attributed to the Elohist source, while the second account in Genesis 35.9–15 may be attributed to the Priestly source.4, 5
1 Michael D. Coogan, The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures (2006), p. 73.
2 Ibid., p. 69.
3 R.W.L. Moberly, Genesis 12-50 (1992), p. 63.
4 Coogan (2006), p. 82.
5 Ed. Evans, Lohr, Petersen, The Book of Genesis: Composition, Reception, and Interpretation (2012), p. 104.