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Motivational needs

Implicit in any analysis of cultural identity is a configuration of motivational needs. As the late Abraham Maslow (1962) suggested, human drives form a hierarchy in which the most prepotent motivations will monopolize consciousness and will tend, of themselves, to organize the various capacities and capabilities of the organism. In the sequence of development, the needs of infancy and childhood revolve primarily around physiological and biological necessities, i.e., nourishment by food, water, and warmth. Correspondingly, psychosocial needs are most profound in adolescence and young adulthood when the people engage in establishing themselves through mar, "un-becoming", something different from before while yet mindful of the grounding in his or her primary cultural reality. Stated differently, the multicultural individual is propelled from identity to identity through a process of both cultural learning and cultural un-learning. The multicultural person, like Robert J. Lifton's concept of "protean man" (1961), is always recreating his or her identity. He or she moves through one experience of self to another, incorporating here, discarding there, responding dynamically and situationally. This style of self-process, suggests Lifton, "is characterized by an interminable series of experiments and explorations, some shallow, some profound, each of which can readily be abandoned in favor of still new, psychological quests." The multicultural person is always in flux, the configuration of loyalties and identifications changing, the overall image of self perpetually being reformulated through experience and contact with the world. Stated differently, life is an ongoing process of psychic death and rebirth.

Third, the multicultural person maintains indefinite boundaries of the self. The parameters of identity are neither fixed nor predictable, being responsive, instead, to both temporary form and openness to change. Multicultural people are capable of major shifts in their frame of reference and embody the ability to disavow a permanent character and change in socio-psychological style. The multicultural person, in the words of Peter Berger (1973) is a "homeless mind," a condition which, though allowing great flexibility, also allows for nothing permanent and unchanging to develop. This homelessness is at the heart of his motivational needs. He is, suggests Lifton, "starved for ideas and feelings that give coherence to his world", that give structure and form to the search for the universal and absolute, that give definition to the perpetual quest. The multicultural person, like great philosophers in any age, can never accept totally the demands of any one culture nor are they free from the conditioning of their culture. Their psychocultural style must always be relational and in movement, able to look at their own original culture from an outsider's perspective. This tension gives rise to a dynamic, passionate, and critical posture in the face of totalistic ideologies, systems, and movements.

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