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Negotiate the difficulties of cross-cultural contact

The identity process of the multicultural individual represents a new kind of person unfettered by the constricting limitations of culture as a total entity. Yet, like women and men in any age, the multicultural person must negotiate the difficulties of cross-cultural contact. The literature of cross-cultural psychology is rich with examples of the kinds of problems encountered when people are intensely exposed to other cultures. Integration and assimilation, for example, represent two different responses to a dominant culture, integration suggesting the retention of subcultural differences, and assimilation implying absorption into a larger cultural system. The relationship between assimilation, integration, and identification, according to Sommerlad and Berry (1973), suggests that if people identify with their own group, they will hold favorable attitudes towards integration. On the other hand, if they identify with the host society, they should favor assimilation. Related to this are the various negative attitudes, psychosomatic stresses, and deviant behaviors that are expressed by individuals in psychologically risky situations.

"Contrary to predictions stemming from the theory of Marginal Man," writes J.W.Berry (1970), "it tends to be those persons more traditionally oriented who suffer the most psychological marginality, rather than those who wish to move on and cannot." The multicultural man or woman is, in many ways, a stranger. The degree to which he or she can continually modify the frame of reference and become aware of the structures and functions of a group, while at the same time maintaining a clear understanding of personal, ethnic, and cultural identifications, may very well be the degree to which the multicultural person can truly function successfully between cultures.

Although it is difficult to pinpoint the conditions under which cultural identities will evolve into multicultural identities, such changes in psychocultural style are most likely to occur where the foundations of collective cultural identity have been shaken. "Communities that have been exposed too long to exceptional stresses from ecological or economic hardships," writes J.W.Cawte (1973), "or from natural or man-made disasters, are apt to have a high proportion of their members subject to mental disorders." Cawte's studies of the Aboriginal societies of Australia and Turnbull's studies of the Ik in Africa (1972) document how major threats to collective cultural identity produce social and psychological breakdown in individuals. Yet, potentially, multicultural attitudes and values may develop where cultural interchange takes place between cultures that are not totally disparate or where the rate of change is evolutionary rather than immediate. The reorganization of a culture, suggests J.L.M. Dawson (1969), "results in the formation of in-between attitudes" which Dawson considers "to be more appropriate for the satisfactory adjustment of individuals in transitional situations." The multicultural style, then, may be born and initially expressed in any society or culture that is faced with new exposures to other ways of life.

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