晒晒英语专业考研10大院校真题之南京大学题(2)

para. 8 The problem lies in equating the racial, ethnic, national identity imposed on an individual by the states bureaucratic system, and that individuals self-ascription. Group identity is not a national fact, but a cultural perception, to use the metaphor with which we started this book. Our perception of someones social identity is very much culturally determined. What we perceived about a persons culture and language is what we have been conditioned by our own culture to see, and the stereotypical models already built around our own. Group identity is a question of focusing and diffusion of ethnic, racial national concepts or stereotypes. Let us take an example,

para. 9 Le Page and Tabouret-Keller recount the case of a man in Singapore who claimed that he would never have any difficulty in telling the difference between an Indian and a Chinese. But how would he instantly know that the dark-skinned non-Malay person he saw on the street was an Indian (and not, say a Pakistani), and that light-skinned non-European was a Chinese (and not, say, a Korean), unless he differentiated the two according to the official Singaporean ethnic categories: Chinese, Malay, Indian, Others? In another context with different racial classifications he might have interpreted: differently the visual clues presented to him by people on the street. His impression was focused by the classificatory concepts prevalent in his society, a behavior that Benjamin Whorf would have predicted. In turn this focus may prompt him, by a phenomenon of diffusion, to identify all other Chinese along the same ethnic categories, according to the stereotype All Chinese look alike to me.

para.10 It has to be noted that societies impose racial and ethnic categories only on certain groups: Whites do not generally identify themselves by the color of their skin, but by their provenance or nationality. They would find it ludicrous to draw their sense of cultural identity from their membership in the White race. Hence the rather startled reaction of two Danish women in the United States to a young African-American boy, who, overhearing their conversation in Danish, asked them Whats your culture? Seeing how perplexed they were, he explained with a smile See, Im Black. Thats my culture. Whats yours? Laughingly they answered that they spoke Danish and came from Denmark. Interestingly, the boy did not use language as a criterion of group identity, but the Danish did.

para.11 European identities have traditionally been built much more around language and national citizenship, and around folk models of one nation = one language, than around ethnicity or race. But even in Europe, the matter is not so simple. For example, Alsatians who speak German, French and Germanic Piatt may alternatively consider themselves as primarily Alsatians, or French, or German, depending on how they position themselves vis--vis the history of their region and their family biography. A youngster born and raised in France of Algerian parents may, even though he speaks only French, call himself Algerian in France, but when abroad he might prefer to be seen as French, depending on which group he wishes to be identified with at the time.

para.12 Examples from other parts of the world show how complex the language-cultural identity relationship really is. The Chinese, for example, identify themselves ethnically as Chinese even though they speak languages or dialects which are mutually unintelligible. Despite the fact that a large number of Chinese dont know how to read and write, it is the Chinese character-writing system and the art of calligraphy that are the major factors of an overall Chinese group identity.