Dual Identity in Autonomous Catalonia

Abstract

Introduction: Theoretical premisesGroup internalization of common symbols takes expression in the powerful instrument of collective identity (Cohen, 1992).Identity, which is closely related to sentiment, can be regarded as a process of synthesis by which persons seek to integrate their various roles and statuses, as well as their experiences, into a coherent image of themselves (Epstein, 1978).Ethnic identities are subject to a permanent interaction of inner perception and outer response.Such an interaction fosters the development and maintenance of group boundaries (Barth, 1969).In the group formation process, identity is generally more reactive (others) than affirmative (ourselves).Because of its intrinsic subjectivity, sociologists have traditionally been reluctant to approach ethnic identity and its manifestations.It is a social category which cannot be measured easily by consistently applicable objective, or behaviourial criteria (De Vos, 1983).The combination of the cultural, the social, and the psychological is reflected in the elasticity of the concept of ethnicity, and ethnic identity which ensues.These three dimensions overlap and make it possible for group members to emphasize origin, collective solidarity, cultural uniqueness, unity, or territorial integrity, to varying degrees.Ethnicity, therefore, manifests itself in various degrees of emotional content and forms or social organization.Daily confusion on "ethnic group", "culture", and "ethnic identity" can be identified.Even group members find it difficult to assess their degree of ethnic affinity.Ethnic identity is a relational construct and, consequently, means little without the existence of ethnic groups or categories (Roosens, 1989).The spurious instrumentalization of history, culture, identity, and lineage can make myths look like incontrovertible facts (Anderson, 1983;Hobsbawm, 1990).For