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Extra resources for Multilingual Living: Explorations of Language and Subjectivity

Sample text

Wasan addressed the complexities in the experiences of racisms in Kenya, when he spoke about challenging racist abuse at school in Britain: I just wondered whether then urn you can use language to kind of subvert racism or challenge it, whether then Gujarati can or whether it has that? Wasan I suppose it has certain elements, because then we could be abusive in Gujarati, and other people wouldn't know we were being abusive about them, because there are certain Gujarati or Swahili words which are probably just as racist, that some of the Asian children would use about white children, urn so a carry over of that urn (indistinct) which it's interesting in terms of Gujarati, Gujarati or Swahili words for black, (indistinct) being an abusive word used by Asian people about black people, (indistinct) kind of throwing it back.

Narrative, discursive practices and identity Narrative theory posits that the self is constructed, is storied through interaction with others (Bruner 1986), and that in this process language 24 Multilingual Living produces meaning and does not just reflect experience. Ricoeur (1984) believes that there is no other way for us to describe lived time other than through narrative, and that we emplot our lived experience. The construction, telling and reconstruction of the stories of our lived experience, marked by affect, is our memory, and is continually evolving.

Work exploring racialization processes in different countries has highlighted how identities are racialized differentially and how they shift, dependent on context and over time (Silverman and Yuval-Davis 1999). Ethnicity concerns identity at the level of the group in relationship with other groups, what Haarmann (1986) has called the experience of a community's self-identification in its ecological setting. Ethnicity is the process of boundary formation between groups shaped by socioeconomic and political circumstances (Barth 1969), constructed in an ongoing way from within and outside the group through difference and dominant ideology (Krause 1998), but it is generally treated as if it is inherited, primordial and signifies a demarcated culture.

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