The name is absent

418

(c) Discussion

Given the negative stereotype of Aborigines in general, and
the strain in the group towards merging with the general populationɪ,
a high degree of rejection of origins might be expected. This was
not the case. Eighty-two point nine per cent of Aborigines disagreed
with Statement 46, and the option for the ’safe’ middle ground was
*

small (9.1 per cent). Only 8 per cent agreed with the statement.

Similarly 73.3 per cent rejected the notion of wishing they had different
parents. The Aboriginal response was markedly stronger than the

non-Aboriginal response.   Eighty-two point nine per cent of Aborigines

were not ashamed of their family compared with 68.1 per cent of non-
Aborigines. Seventy-three point three per cent of Aborigines did nς>t
wish they had different parents compared with 58.6 per cent of non-
Aborigines.

Location within one’s immediate family was more strongly supported
than location within kin groups. Pride in one’s family and parents
received greater support from the Aboriginal group.

The hypothesis that Aborigines would be ashamed of their parents
was not supported.

It is posited that, on the contrary, there is evidence of pride
in Aboriginality - evidence of functional constancy, of perceiving
a secure place of one’s own in the social fabric.

24.3   Identity-diffusion

24.31   Feeling of being a non-реrson

A lack of functional constancy, the inability to locate oneself
in a community leads to identity-diffusion - the inability to form
a stable identity. Indications of this, according to de Levita (1965:170),
are found in feelings of being a non-person, a looking to others
(even psychiatrists) to affirm one’s reality, an overall feeling
of shame. VJhere one is firmly located in a community one has the
feeling that this is the only reality that can be - there is no other.

<<   465   466   467   468   469   470   471   >>

More intriguing information