Being biracial in post-apartheid South Africa: A theory of dual-identity

1985年的《不道德和禁止异族通婚修正案》废除了南非禁止白人和非白人之间的婚姻和性关系的法律。进入民主25年后，种族隔离的影响继续玷污种族关系（Durrheim et al., 2011）。虽然不再被定罪，但许多南非人仍然不愿意接受跨种族关系（Sherman & Steyn, 2009）。“双种族”一词（相对于混合、混血或多种族（Rocha et al, 2019））在语义上区分了父母来自两种不同社会建构的种族类别的个体。这与南非的背景有关，该国的混血人口被独特地称为有色人种（Adhikari, 2005; Isaacs-Martin & Petrus, 2012）。有色人种的身份体现了一种文化历史和传统，这是混血儿可能无法接触到的（van Rooyen, 2019）。南非种族分类法的本质创造了这样一种环境：对于一个最小群体来说，混血儿很可能满足以下三个条件（Tajfel et al., 1971）。如果发现混血儿身份与有色人种身份不同，南非的混血儿人口就没有自己的历史；种族，区分的标准是任意的；由于1966年的《族群区域法》（1991年废除）造成的历史隔离模式，混血人群体不太可能面对面接触（Tajfel et al., 1971）。这项研究可以为发展与种族隔离后的南非有关的双重身份理论提供基础。该研究将探讨混血儿在童年、青春期和成年期的双重身份社会化。现有的关于混血身份的文献表明，从早期理论强调血统和次血统的种族身份（Park, 1928; Stonequist, 1937）到当代对不同于表型的身份建构的理解（Brunsma & Rockquemore, 2001）。本研究将采用具有解释学现象学方法的回顾性研究设计。这种哲学方法将允许将社会身份理论作为一个概念框架纳入其中，以理解参与者如何对自己进行分类，并在种族隔离后的南非种族分类中定义自己的位置（Husserl, 1970; Tajfel et al., 1971）。虚拟访谈将对40名混血成年人进行，他们的父母中有一位是白人，另一位来自南非四种种族（亚洲人、非洲黑人、有色人种或印度人）中的任何一种（Mason, 2010）。这个样本有助于理解在种族隔离时期支撑种族隔离的有问题的白人/所谓的“非白人”二分法。在南非非政府组织的协助下，将通过滚雪球抽样的方式招募年龄在18-65岁之间的混血人种成年人，该组织在混血家庭中开展外展项目（Goodman, 1961）。32-65岁年龄组的参加者将能够提供种族隔离时期童年的回顾性叙述。这可以与在种族隔离后的南非经历童年和成熟的年轻一代进行比较。数据将使用布劳恩和克拉克（2006）的主题分析框架进行分析。研究结果将作为一个工具包传播，该工具包基于参与者使用诗歌调查的成绩单构建的发现诗歌。诗歌探究是“一种方法论方法，旨在通过直观的沉思和创造性的表达来揭示和传达多重真理”（Owton, 2017，第8页）。该工具包将包括信息图表材料，以改善与双重身份有关的代际交流。工具包的内容将适合发展阶段的年龄。该工具包可能对种族隔离后的南非背景有用，对受殖民主义影响的地区具有潜在的相关性；种姓系统;以及种族或民族等级制度。

The Immorality and Prohibition of Mixed Marriages Amendment Act 1985 repealed South African laws prohibiting marriage and sexual relations between people categorised as white and non-white. Twenty-five years into democracy, the impact of apartheid continues to taint race relations (Durrheim et al., 2011). Though no longer criminalised, many South Africans remain unwilling to accept interracial relationships (Sherman & Steyn, 2009). The term biracial (as opposed to mixed, mixed-race or multiracial (Rocha et al, 2019)) provides a semantic distinction between individuals with parents from two different socially constructed racial categories. This is relevant to the South African context where the country's mixed-race population is uniquely referred to as coloured (Adhikari, 2005; Isaacs-Martin & Petrus, 2012). Coloured identity embodies a cultural history and traditions that biracial people may not have access to (van Rooyen, 2019). The nature of South Africa's racial taxonomy creates a context where biracial individuals are likely to meet the following three conditions for a minimal group (Tajfel et al., 1971). The South African biracial population has no history of its own if it is found that biracial identity is distinct from coloured identity; race, the criterion for differentiation is arbitrary; and biracial groups are unlikely to have face to face contact due to historical segregation patterns caused by the Group Areas Act of 1966 (repealed in 1991) (Tajfel et al., 1971). This study could provide the foundation for the development of a dual-identity theory that is relevant to post-apartheid South Africa. The study will explore biracial adults' dual-identity socialisation during childhood, adolescence and adulthood. Existing literature on biracial identity demonstrates a progression from an early theoretical emphasis on lineage and hypodescent for racial identity (Park, 1928; Stonequist, 1937) to a contemporary understanding of identity construction distinct from phenotype (Brunsma & Rockquemore, 2001). The study will use a retrospective research design with a hermeneutic phenomenology approach. This philosophical approach will allow for social identity theory to be included as a conceptual framework to understand how participants categorise themselves and define their place in post-apartheid South Africa's racial taxonomy (Husserl, 1970; Tajfel et al., 1971). Virtual interviews will be conducted with 40 biracial adults, who have one white parent and one parent from any of the four South African racial categories (Asian, black African, coloured or Indian) (Mason, 2010). This sample could contribute to an understanding of the problematic white/so-called "nonwhite" dichotomy that underpinned segregation during apartheid (Francis, 2007). Biracial adults aged 18-65 years will be recruited through snowball sampling assisted by a South African non-governmental organisation that conducts outreach programmes with mixed race families (Goodman, 1961). Participants in the 32-65 year age category will be able to provide retrospective accounts of childhood during apartheid. This can be compared with the younger cohort who experienced childhood and matured in post-apartheid South Africa. The data will be analysed using Braun and Clarke's (2006) thematic analysis framework. Findings will be disseminated as a toolkit based on found poems constructed from participant transcripts using poetic inquiry. Poetic inquiry is "a methodological approach that seeks to reveal and communicate multiple truths via intuitive contemplation and creative expression" (Owton, 2017, p. 8). The toolkit will comprise infographic material to improve intergenerational communication related to dual identity. The toolkit content will be age appropriate for developmental stages. This toolkit may be useful for the post-apartheid South African context with potential relevance for regions impacted by colonialism; caste systems; and racial or ethnic hierarchies.