The flexibility of the multicultural personality

Like the culture-bound person, the multicultural person bears within him or herself a simultaneous image of societies, nature, personality, and culture. Yet in contrast to the structure of cultural identity, the multicultural individual is perpetually redefining his or her mazeway. No culture is capable of imprinting or ingraining the identity of a multicultural person indelibly: yet, the multicultural person must rely heavily on culture to maintain his or her own relativity. Like human beings in any period of time, he or she is driven by psychobiological, psychosocial, and psychophilosophical motivations; yet the configuration of these drives is perpetually in flux and situational. The maturational hierarchy, implicit in the central image of cultural identity, is less structured and cohesive in the multicultural identity. For that reason, needs, drives, motivations, and expectations are constantly being aligned and realigned to fit the context he or she is in.

The flexibility of the multicultural personality allows great variation in adaptability and adjustment. Adjustment and adaptation, however, must always be dependent on something constant, on something stable and unchanging in the fabric of life. We can attribute to the multicultural person three fundamental postulates that are incorporated and reflected in thinking and behavior. Such postulates are fundamental to success in cross-cultural adaptation.

1. Every culture or system has its own internal coherence, integrity, and logic. Every culture is an intertwined system of values and attitudes, beliefs and norms that give meaning and significance to both individual and collective identity.

2. No one culture is inherently better or worse than another. All cultural systems are equally valid as variations on the human experience.

3. All persons are, to some extent, culturally bound. Every culture provides the individual with some sense of identity, some regulation of behavior, and some sense of personal place in the scheme of things.

The multicultural person embodies these propositions and lives them on a daily basis and not just in cross-cultural situations. They are fundamentally a part of his or her interior image of the world and self.

What is uniquely new about this emerging human being is a psychocultural style of self-process that transcends the structured image a given culture may impress upon the individual in his or her youth. The navigating image at the core of the multicultural personality is premised on an assumption of many cultural realities. The multicultural person, therefore, is not simply the one who is sensitive to many different cultures. Rather, this person is always in the process of becoming a part of and apart from a given cultural context. He or she is a formative being, resilient, changing, and evolutionary. There is no permanent cultural "character" but neither is he or she free from the influences of culture. In the shifts and movements of his or her identity process, the multicultural person is continually recreating the symbol of self.

The indefinite boundaries and the constantly realigning relationships that are generated by the psychobiological, psychosocial, and psychophilosophical motivations make possible sophisticated and complex responses on the part of the individual to cultural and subcultural systems. Moreover, this psychocultural flexibility necessitates sequential changes in identity. Intentionally or accidentally, multicultural persons undergo shifts in their total psychocultural posture; their religion, personality, behavior, occupation, nationality, outlook, political persuasion, and values may, in part or completely, reformulate in the face of new experience. "It is becoming increasingly possible," wrote Michael Novak (1970), "for men to live through several profound conversions, calling forth in themselves significantly different personalities...." The relationship of multicultural persons to cultural systems is fragile and tenuous. " A man's cultural and social milieu," says Novak, "conditions his personality, values, and actions; yet the same man is able, within limits, to choose the milieus whose conditioning will affect him." (To be continued)

Instruction:P. Adler’s psychocultural framework of cultural identity is built around the core image of the self and includes: the interplay of culture and personality, the interaction of culture and human biology, psychosocial patterns of the individual, motivational needs, and the flexibility of the multicultural personality. You will have to decode these notions by either finding direct definitions or making conclusions based indirectly on information in the passage – why the author of the text mentions some piece of information, or includes a quote from a person or a study, or uses some particular word or phrase.

Sample questions: Below are the final lines in paragraph 4:

A conceptualization of cultural identity, then, must include three interrelated levels of integration and analysis. While the cultural identity of an individual is comprised of symbols and images that signify aspects of these levels, the psychobiological, psychosocial, and psychophilosophical realities of an individual are knit together by the culture which operates through sanctions and rewards, totems and taboos, prohibitions and myths. The unity and integration of society, nature, and the cosmos is reflcted in the total image of the self and in the day-to-day awareness and consciousness of th eindividual. This synthesis is modulated by the larger dynamics of the culture itself. In the concept of cultural identity we see a synthesis of the operant culture reflected by the deepest images held by the individual. These images, in turn, are based on universal human motivations.

· Which of the following can be inferred from the passage?

(A) The psychobiological, psychosocial, and psychophilosophical realities of an individual reflect the collective identity

(B) The concept of cultural identity is a synthesis of the individual and the collective.

(D) Individual cultural identity is an image of universal human motivations.

· Can you try and explain the meaning of thethree fundamental postulates of the multicultural person?

2. No one culture is inherently better or worse than another. All cultural systems are equally valid as variations on the human experience.

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