Commentary: The Role of Feeling in Intrapersonal and Interpersonal Ethnic Identities

Abstract

The flexibility and shifting nature of ethnic identities that we witness in everyday life does not necessarily mean that identity is eternally fluid and contextual. Ethnic identity is better characterized by pragmatic flexibility that obscures an underlying self-identification that may or may not be consistent with this surface multiplicity. Studies such as Malhi, Boon, and Rogers' (2009) compel us to acknowledge that the shifting and hybridity we could witness interpersonally is not necessarily synonymous with what the individual may feel intrapersonally. Instead, there appears to be a deeper level of identification that cannot always be freely manifested due to various internal and external constraints. What mediates the process of internalization of ethnic identities and their altered externalization in the interpersonal world is feeling.

Narratives of migration: Emotions and the interweaving of personal and cultural identity through narrative

“…The evaluation component of these narratives has adopted a special emotional force, expressed in the form of vivid and clear images and accurate descriptions of places, smells and physical experiences related to the homeland. Our results are congruent with the ideas developed by some academics who emphasise the essential role of emotions in identity construction (Ko¨nig, 2009;Mahmoud, 2009;Meijers & Wardekker, 2002). In our narratives, emotions of commitment to and nostalgia for the homeland seem to play a special role in identity construction in a migration situation.…”

“…In cultural psychology, discursive and narrative approaches to identity construction attempt to account for some of the nuances and complexities inherent to ongoing identity processes in migration experiences (Bhatia, 2007; König, 2009; Mahmoud, 2009; Mahalingam, 2006; Malhi, Boon, & Rogers, 2009). To do so, these approaches focus on individuals’ narratives (considered as self-making devices; Bruner, 2003) about their experience of ‘living in two worlds’ (Schrauf & Rubin, 2001).…”

Emergent organization in the dialogical self: Evolution of a ‘‘both’’ ethnic identity position

“…These alternative conceptualizations are threaded through the ethnic identity literature. For example, Dien's point of view is voiced by Mahmoud (2009), who dismissed a report of shifting ethnic identity positions during a group discussion (reported by Malhi, Boon, & Rogers, 2009) as ''pragmatic flexibility that obscures an underlying self-identification that might or might not be consistent with this surface multiplicity'' (p. 290). Ewing's position is represented by discourse/conversation analysts (e.g., Day, 1998;Moita-Lopes, 2006), who view identities as discursively constructed, fragmented, and fluid.…”

Interpersonal identity formation in conversations with close friends about dating relationships

“…Furthermore, it is possible that the dating issues friends chose to share with each other (and thus receive feedback about) are constrained and therefore may have a limited impact on interpersonal identity development. For example, Mahmoud (2009) importantly makes the point regarding ethnic identity that interpersonally expressed identities are not necessarily congruent with the intrapersonal identities individuals hold due to limitations on the expression of these identities at both internal and external levels. It is likely that adolescent and young adult interpersonal dating identities endure similar inconsistencies for pragmatic reasons as they navigate through close friendships and dating relationships during this developmental period.…”