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Being both German and Other: narratives of contested national identity among white and Turkish German young adults

既是德国人又是其他人：关于白人和土耳其德国青年身份争议的叙述

摘要：

Recent discursive research has built on Michael Billigrsquo;s theory of banal nationalism, arguing that minoritized individuals who explicitly claim adherence to a national group may be further marginalized from a perceived majority who view such acts as socially undesirable.In Germany, a master narrative of muted national pride precludes hot nationalism, while a narrative of integration calls for overt national allegiance from anyone perceived as Other.Integration is demanded not only of recent immigrants, but also of the second generation and beyond, bolstering a related narrative of unquestioned Germanness as ethnically based. We conducted narrative analysis of interviews with white and Turkish German young adults to explore these master narratives, examining national identity through the lens of banal and hot nationalism. We found it is not only hot nationalism that marginalized Turkish German participants, but also the unrealizable narrative of integration. Situated within research into exclusionary notions of German identity, we argue that the integration demand reiterates the narrative of Germany as ethnically homogenous while fostering a feedback loop of contested belonging. With the recent increase in refugees and other immigrants, this critical examination of identity and belonging in Germany offers a timely and underexamined perspective to an important discussion.

最近的讨论性研究建立在迈克尔·比利格的旧式民族主义理论的基础上，即认为：明确声称加入某一民族集团的未成年人可能会进一步被认为这种行为不被社会欢迎的人数可观的大众排斥。在德国，低调的民族自豪感的大叙事排斥狂热民族主义，而融合叙事呼吁任何被认为是“外人”的人公开效忠国家。融合是支持一个毫无疑问的德国性的叙述作为种族基础的相关叙事，这不仅是对新移民的要求，而且也是对下一代及其后代的要求。我们对德国白人和土耳其年轻人进行了采访然后做出叙述性分析，以探索这些大叙事，通过旧式和狂热的民族主义的镜头来考察民族身份。我们发现，使得土耳其德国受访者被边缘化的不仅仅是狂热的民族主义，还有融合叙事的未能实现。在对德国身份的排他性概念的研究中，我们认为，融合的需求重申了德国的种族同质性，同时形成了一个有争议的关于归属感的反馈环。随着最近难民和其他移民的数量增加，这种对德国身份和归属的批判性审查为重要的讨论提供了一个及时又有待审查的视角。

导语：

In Germany, as in many European countries, discussions of cultural and ethnic diversity often focus on immigrant integration. Yet, precisely what is meant by this phrase is rarely stated, in either theory or practice. Instead, narratives of who is to integrate and who is part of the national group into which integration should occur are reiterated through discourse and action, often underscoring essentialist ideas of the national group and an immigrant Other (e.g., McKinlay amp; McVittie, 2007; Verkuyten, 2003). Over time, these understandings take the form of master narratives, culturally shared stories guiding behaviour and interaction (McLean amp; Syed, 2015). Master narratives tend to be framed as given, de-emphasizing the power imbalances they may promote (Woodson, 2017), and the individual- or group-level interests of those reinforcing them (Edwards amp; Potter,1993).

在德国，同时也在许多欧洲国家，关于文化和种族多样性的讨论往往侧重于移民融合。然而，确切地说，无论在理论上还是在实践中，移民融合的意思都很少被阐明。相反，话语和实践重申了关于谁将去融入、谁是融入其中的国家团体的一部分，这往往强调国家群体和移民的本质主义思想(例如 McKinlay amp; McVittie, 2007; Verkuyten, 2003)。随着时间的推移，这些理解采取了大叙事、引导行为的文化分享故事和互动的形式 (McLean amp; Syed, 2015)。大叙事往往是被已有框架束缚，不予强调他们可能助长的权力失衡 (Woodson, 2017)，以及所强加的个人或群体层面的利益。

In the realm of the nation, master narratives strengthen boundaries around imagined communities (Anderson, 1983), bolstering norms of belonging rarely made explicit unless contested. In his theory of banal nationalism, Michael Billig (1995) proposed that members of national groups reiterate the nation through mindless engagement with symbols, speech, and other artefacts. In contrast, he argued that hot, or explicit,expressions of national identity tend only to occur in the face of outside threat. Yet, he seemed to assume national identity was expressed and accepted similarly among all members of a given nation (Skey, 2009). Drawing primarily on discursive methods,contemporary researchers have examined this framework at the intranational level,noting that identity contestation between conationals results in exclusionary narratives of belonging. Many studies have underscored the particular exclusion of Muslim heritage individuals in Germany and Europe (e.g., Alba, 2005; Canan amp; Foroutan, 2016; Connor amp;

Koenig, 2015; Foroutan et al., 2014), drawing parallels to race-based exclusion in the United States (Foner, 2015). Though overt, top-down discrimination has largely been replaced with narratives of lsquo;cultural preservationrsquo;, the exclusionary impact on those perceived as Other remains (Reijerse, Van Acker, Vanbeselaere, Phalet, amp; Duriez, 2013).

在民族领域，大叙事强化了想象共同体的边界（Anderson, 1983），除非有争议，支持归属的规范很少明确。在他的旧式民族主义理论中，MichaelBillig（1995）建议国家团体的成员通过与符号、言语和其他艺术品的简单参与来重申国家。相比之下，他认为，狂热的的或明确的民族认同表达往往只是在面对外部威胁时才会发生。然而，他似乎假定某一国家的所有成员都以同样的方式表达和接受民族特性。当代研究人员主要借鉴散乱法，在民族内部层面研究了这一框架，注意到共同国籍之间的身份争端导致了归属感的排他性叙述。许多研究强调，在德国和欧洲，穆斯林后裔尤其受到排斥（例如Alba, 2005; Canan amp; Foroutan, 2016; Connor amp;Koenig, 2015; Foroutan et al., 2014）这与美国基于种族的排斥相似（Foner, 2015）。尽管明显的是，自上而下的歧视主要被“文化保护”的叙述所取代，对那些被认为是“外人”的人排斥性性影响仍然遗留。

Yet, as far as we are aware, no social psychological studies to date have examined the negotiation between personal and societal notions of national identity among diverse Germans. With the simultaneous rise of the far right and growing immigration to Germany, investigations into boundaries of belonging become increasingly relevant. How Islamophobia and discrimination relate to narratives of identity among everyday individuals, and in turn how such narratives may work to exclude perceived Others,warrants greater investigation. Thus, this study focuses on three interrelated national identity master narratives in the German context, namely the notion that Germans should not express national pride (Miller-Idriss amp; Rothenberg, 2012), the understanding of Germany as an ethnic nationalist country (Ingram amp; Triadafilopoulos, 2010), and the demand that perceived immigrants integrate into German society (Ers

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