Shame and pride in second-generation German identity in Melbourne, Australia: emotions and white ethnicity.

As members of an established, well-integrated, white ethnic group, second-generation Germans are largely invisible in Australian society. Given this, they are easily presumed a group for whom Gans’ notion of ‘symbolic ethnicity’ might apply. However, based on interviews with adult children of German...

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Publicado en:Journal of Ethnic & Migration Studies Vol. 42; no. 9; pp. 1439 - 1455
Autor principal: Anderson, Cathrin Vesna
Formato: Artículo
Publicado: Taylor & Francis Ltd Aug2016
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: Shame and pride in second-generation German identity in Melbourne, Australia: emotions and white ethnicity.
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        au: Anderson, Cathrin Vesna
        affil: Department of Social Inquiry, La Trobe University, Melbourne, Australia
      su:
        Shame
        Pride & vanity
        Germans
        Identity (Psychology)
        Higher education
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          Shame
          Pride & vanity
          Germans
          Identity (Psychology)
          Higher education
      keyword:
        Emotions/affect
        ethnic identity
        German
        habitus
        second generation
      ab: As members of an established, well-integrated, white ethnic group, second-generation Germans are largely invisible in Australian society. Given this, they are easily presumed a group for whom Gans’ notion of ‘symbolic ethnicity’ might apply. However, based on interviews with adult children of German immigrants in Melbourne, Australia, this article suggests an alternative interpretation using recent literature on the role of emotions for identity. In the interviews with adult children of German immigrants in Melbourne, Australia, the notions of shame and pride in relation to ethnic identity were clearly evident. Shame often emerged in interaction with other people in Australia, and particularly in relation to Nazism and the Second World War. However, most respondents felt equally proud of their German heritage, particularly later in life. These findings suggest that ethnic identity for these second-generation Germans is a deeper, embodied experience that is similar to what Bourdieu termshabitus.
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