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Conceptualization of a multicultural identity

Conceptualization of a multicultural identity style in terms of personality types, behavior patterns, traits, and cultural background is at best impressionistic and anecdotal. Yet, the investigations of cross-cultural psychologists and anthropologists give increasing credence to the idea of a multicultural personality who is shaped and contoured by the stresses and strains which result from cultural interweaving at both the macro- and microcultural levels. Seemingly, a multicultural style is able to evolve when the individual is capable of negotiating the conflicts and tensions inherent in cross-cultural contacts. The multicultural person, then, may very well represent an affirmation of individual identity at a higher level of social, psychological, and cultural integration.

Just as the cultures of the world, if they are to merit survival amidst the onslaught of Western technologies, must be responsive to both tradition and change, so too must the individual identity be psychoculturally adaptive to the encounters of an imploding world. There is every reason to think that such human beings are emerging. The multicultural person, embodying sequential identities, is open to the continuous cycle of birth and death as it takes place within the framework of his or her psyche. The lifestyle of the multicultural person is a continual process of dissolution and reformation of identity; yet implicit in such a process is growth. Psychological movements into new dimensions of perception and experience tend very often to produce forms of personality disintegration, and disintegration, suggests Kazimierez Dabrowski (1964), "is the basis for developmental thrusts upward, the creation of new evolutionary dynamics, and the movement of personality to a higher level...." The seeds of each new identity of the multicultural person lie within the disintegration of previous identities. "When the human being," writes Erikson (1964), "because of accidental or developmental shifts, loses an essential wholeness, he restructures himself and the world by taking recourse to what we may call 'totalism'." Such totalism, above and beyond being a mechanism of coping and adjustment, is a part of the growth of a new kind of wholeness at a higher level of integration.

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