Conclusions and summary

This paper does not suggest that the multicultural person is now the predominant character style of our time. Nor is it meant to suggest that multicultural persons, by virtue of their uninhibited way of relating to other cultures, are in any way "better" than those who are mono- or bicultural. Rather, this paper argues that multicultural persons are not simply individuals who are sensitive to other cultures or knowledgeable about international affairs, but instead can be defined by a psychocultural pattern of identity that differs radically from the relatively stable forms of self-process found in the usual cultural identity pattern. This paper argues that both cultural and multicultural identity processes can be conceptualized by the constellation of biological, social, and philosophical motivations involved and by the relative degrees of rigidity maintained in personal boundaries and that such conceptualization lays the basis for comparative research.

Two final points might be noted about the multicultural personality. First, the multicultural person embodies attributes and characteristics that prepare him or her to serve as a facilitator and catalyst for contacts between cultures. The variations and flexibility of this identity style allows that person to relate to a variety of contexts and environments without being totally encapsulated by or totally alienated from any given culture. As Stephen Bochner (1973) suggests, a major problem in attempting to avert the loss of cultures in Asia and the Pacific "is the lack of sufficient people who can act as links between diverse cultural systems." These "mediating" individuals incorporate the essential characteristics of the multicultural person. "Genuine multicultural individuals are very rare," he writes, "which is unfortunate because it is these people who are uniquely equipped to mediate the cultures of the world." The multicultural person, then, embodies a pattern of self-process that potentially allows him or her to help others negotiate the cultural realities of a different system. With a self-process that is adaptational, the multicultural individual is in a unique position to understand, facilitate, and research the psychocultural dynamics of other systems.

Second, multiculturalism is an increasingly significant psychological and cultural phenomenon, enough so as to merit further conceptualization and research. It is neither easy nor necessarily useful to reconcile the approaches of psychology and anthropology; nor is there any guarantee that interdisciplinary approaches bring us closer to an intelligent understanding of human beings as exist in relation to their culture. Yet, the multicultural person may prove to be a significant enough problem in understanding the process of culture learning (and culture unlearning) to force an integrated approach to studies of the individual and the group. "Psychologists," write Brislin, Lonner, and Thorndike (1973), "have the goal of incorporating the behavior of many cultures into one theory (etic approach), but they must also understand the behavior within each culture (emic approach)." Empirical research based on strategies that can accurately observe, measure, and test behavior and that incorporate the "emic versus etic" distinction will be a natural next step. Such studies may very well be a springboard into the more fundamental dynamics of cross-cultural relationships.

We live in a transitional period of history, a time that of necessity demands parallel forms of psychocultural self-process. That a true international community of nations is coming into existence is still a debatable issue, but that individuals with a self-consciousness that is larger than the mental territory of their culture are emerging is no longer arguable. The psychocultural pattern of identity that is called for to allow such self-consciousness, adaptability, and variation opens such individuals to both benefits and pathologies. The interlinking of cultures and persons in the twentieth century is not always a pleasant process; modernization and economic development have taken heavy psychological tolls in both developed and Third-World countries. The changes brought on in our time have invoked revitalized needs for the preservation of collective, cultural identities. Yet, along with the disorientation and alienation which have characterized much of this century comes a new possibility in the way humans conceive of their individual identities and the identity of the human species. No one has better stated this possibility than Harold Taylor (1969), himself an excellent example of the multicultural person:

"There is a new kind of man in the world, and there are more of that kind than is commonly recognized. He is a national citizen with international intuitions, conscious of the age that is past and aware of the one now in being, aware of the radical difference between the two, willing to accept the lack of precedents, willing to work on the problems of the future as a labor of love, unrewarded by governments, academies, prizes, and position. He forms part of an invisible world community of poets, writers, dancers, scientists, teachers, lawyers, scholars, philosophers, students, citizens who see the world whole and feel at one with all its parts."

Instruction:This has been the final text of Module 2 extensive reading section.Now you know that Professor Peter Adler is the author of the contradictory concept of psychocultural Identity. He argues that self-consciousness, adaptability, and variation open cultural identity to both benefits and pathologies. There are many clues in the context to help comprehend his views and ideas. In ordinary extensive reading text, there always are a number of clues that can help you determine the creative design of the author as well as the meaning of ambiguous or/and unknown words or phrases.