From Identity and The Need to Belong:Understanding Identity Formation and Place in the lives of Global Nomads
This refers to people who are 'buffeted by conflicting cultural loyalties' and feel isolated in their marginality. They may be very unsure of who they are and hence also find it difficult to make decisions, define their boundaries and identify personal truths. (Bennett, www.worldweave.com/BSIdentity.html, p.2) The result of this will often lead to a strong sense of alienation, powerlessness and the feeling that life is devoid of meaning. Essentially, the marginal person is likely to pass through this process before becoming a 'constructive marginal'. Furthermore, the encapsulated marginal tends to experience himself or herself as immensely isolated, to the extent that they can envision no peer group to whom they can otherwise relate. This state is what Bennett has termed 'terminal uniqueness' for it seems irresolvable to the encapsulated marginal. (M.R. Paige, 1993, pp.115) Furthermore they 'may report feeling inauthentic all the time, as if any engagement with society is simply role playing, and there is no way ever to feel at home.' In order to try and assimilate into the society in which global nomads find themselves, those who respond as encapsulated marginals may give up their international selves completely. Others, in turn, may exacerbate this, as one global nomad recounts: 'my fiancé warned me to give up all this 'international stuff' if I really wanted to marry her.
Detachment or complete assimilation, on the surface, will often also occur simply because it is too strenuous to feel constantly pulled by conflicting loyalties and identities. Often, this will not be apparent to surrounding peers, as most multiculturals are adept at being a 'chameleon' in their varying social strata. Hoffmann eloquently portrays the isolation of this experience:
"My detachment would serve me even better if it were entirely genuine. It isn't. Underneath my careful trained serenity, there is a caldron of seething lost loves and a rage at that loss. And there is - for all that - a longing for a less strenuous way to maintain my identity and my pride. I want to gather experience with both my hands, not only with my soul. Essential humanity is all very well, but we need the colors of our time and the shelter of a specific place. I cannot always be out on the heath - we exist in actual houses - in communities, in clothes - and occasionally at some garden party amidst meaningless chat..." (E. Hoffmann, 1989,pp.40)
The identity of the encapsulated marginal has experienced disjunction from constantly shifting frames of reference and the intensity of this experience will normally depend on a number of factors including, for example, previous experience with cultural shifts, existing support systems, personality traits and what can be termed 'culture distance' (the degree of similarities between internalized cultures). (M.R. Paige, 1993, pp.114) Because this person has difficulty controlling the shifts between the worldviews of at least two cultures, Park suggests the person 'learns to look upon the world in which he was born and bred with something of the detachment of a stranger.' (Park, 1928 pp.888) It is this constant disjunction, as Jung suggests, which may lead to a disunion within the person and may cause them to give up, and to lapse into identity with their surroundings. (Jung, 1965 pp.342-343) It may be that the second culture applies such pressure to conform to unfamiliar roles in order to achieve acceptance or success. Real integration or success may therefore continually be thwarted in the context of an oppressive second culture.
As a result, establishing enduring goals and clear values, or strong personal attachments represents a major effort, given the conflicting pressures. This, in turn, leaves the marginalized person more isolated once again. 'The sense of being alone with this cultural- identity struggle often causes marginal people to feel detached from all reference groups and forced to resolve these conflicts alone.' (M.R. Paige, 1993, pp.119) In an intercultural training program referred to as 'Perry's scheme' learners get beyond the confusing point of different cultural perspectives through the recognition of the inevitability of ambiguity.
Cultural marginals are helped in taking on their own responsibility to think autonomously, based on the assessment of a specific context. This stage, which is referred to as contextual relativism allows the cultural marginal random cultural-frame-of-reference shifting to become grounded in a specific context. Basically, the context is assessed and then the marginal commits themselves to a set of personal values within this context. Ultimately, 'it requires the person to make a commitment to a value system honed from many contexts and an identity actively affirmed and based solidly on self as choice maker.'(M.R. Paige, ed.1993, pp.119) Furthermore, in beginning to move away from a multiplistic stage of cognitive and ethical development and more towards contextual relativism, it requires the marginal person to demonstrate a flexibility of boundaries, balanced by a skill at defining them. The cultural marginal who can master this stage can become a constructive marginal, capable of constructing identity and making commitments in the face of ambiguity.
Identity theorist Dr. Schaetti found that individuals who had a strong set of values or faith growing up began a much earlier reflective process in regards to their identity than those where this was absent. (Conversation with Dr. Barbara F. Schaetti, 2002) However, many on returning from living overseas to their faith communities find that they have little or nothing in common with them. This produces a profound questioning of one's core beliefs and value system as well as one's various cultural frames of reference. Committing to a set of values in the face of so much ambiguity is one that probably few feel they achieve satisfactorily. Nonetheless, it is a move towards what it means to be a constructive marginal.
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