Académique Documents
Professionnel Documents
Culture Documents
Intercultural
Pergamon
0147-1767(94)EOO12-L
LINDA E. ANDERSON
h4ontreal, Quebec
ABSTRACT. The dominant picture of cross-cultural adaptation still, with some
exceptions, features a reified process of recovering from culture shock or culturerelated stress. The purpose of this article is to put cross-cultural adaptation back
into perspective, reconnecting it with its roots in sociopsychological adjustment
theory. Cross-cultural adaptation represents in essence a common process of
environmental adaptation. Far from being culture spectfic, Pulture shock is
simply a frustration reaction syndrome. A model of cross-cultural adaptation
based on sociopsychological adjustment theory and applied to the findings of
decades of cross-cultural investigations is presented. It holds that all adjustment
is a cyclical and recursive process of overcoming obstacles and solving problems
in present-environment
transactions. It is the individual who chooses how to
respond, and in so doing creates his or her own adjustment. Cultural adaptation
is a continuum. Sojourners exhibit a broad range of degrees, modes, and levels
of adaptation. Adaptation is also more than the sum of the subadjustments that
compose it. Working ones way into a culture can produce fundamental changes
in the sojourner commensurate with a process of resocialization. When, in the
adaptation process, socialization is extensive or adjustments are particularly dtfficult, sojourners can be Yeborn by the experience.
E. Anderson,
11 Salisbury
Road,
Pointe
294
L. E. Anderson
entry; followed by a bottoming out resulting from cultural confrontation; and, finally, a climb up and out to cultural acceptance and adaptation.
As originally defined by the anthropologists
Kalervo Oberg and
George Foster in the late 195Os, culture shock was a medical condition
describing feelings of disorientation following entry into a new culture,
feelings often so strong as to degenerate into physical symptoms. In this
view, culture shock is usually portrayed as an affliction that descends on
the individual almost as an occupational illness, and with the impact of
a falling piano.
A modern variant of the culture-shock recuperation model has recovery following not upon a disease or malaise producing mental or physical
disintegration but on a crisis of personality or identity (e.g., Adler, 1975;
Bennett, 1977; Garza-Guerrero,
1974; Harris & Moran, 1979; Pearson,
1964; Weinmann, 1983). Psychological-crisis conceptualizations tend to
view identity crises as the more or less natural outcome of contact with
an alien culture. Upon contact, all the familiar underpinnings of ones
sense of self are said to be torn away, depriving persons of most of the
familiar reference points that provide the cues for their behavior as well
as the substrate for their sense of identity (cf. Lewis & Jungman, 1986;
Pearson, 1964). The points of passage through to full recovery are stages
in the working out of new identities incorporating both the old and the
new selves.
Perhaps the best proponent of this view is Adler (1975, 1987), who
construed the cultural-adaptation
process explicitly as a powerful developmental experience. To Adler, the culture crisis provides the impetus
necessary to open the way to personality development and personal
growth. The change that the cross-cultural experience produces in the
adjusters consciousness shakes up the individuals preconceptions, may
even lead to disintegration of his or her personality, but the disintegration is necessary to allow a better, more integrated and transcultural
self to be constructed out of the ashes of the old.
A second group of investigators views cross-cultural adaptation essentially as a learning process (e.g., Byrnes, 1965; Ezekiel, 1968; Guthrie,
1975; Lee, 1979). Sojourners adrift in a sea of perceptual and behavioral
anomalies and difference are in a state of ignorance. To adapt, they must
learn the parameters of the new sociocultural system and acquire the
sociocultural skills necessary for participating in it. Rather than following a U-curve as in the previous formulations, adaptation here is plotted
as the classic ascending slope of the learning curve.
Two somewhat different courses of culture learning are postulated
that correspond to two different slants on the mechanism of cultural
accommodation. The first school of thought, primarily encompassing
communication theorists (cf. Furnham & Bochner, 1986; Gardner, 1952;
Cross-Cultural Adaptation
295
296
L. E. Anderson
equilibrium models, the fourth and last family of models for consideration here, implicitly construe cross-cultural adaptation as a dynamic
and cyclical process of tension reduction. The basic premise is mechanical - that systems (including sojourners) operate in steady-state mode
until dynamic events, upheavals, or disruptions push them out of equilibrium. In homeostatic terms, cross-cultural adaptation is a process of
reducing the internal imbalance-variously
labeled tension/drive/need/
uncertainty-that
is unleashed by confrontation with the foreign culture,
after which the sojourner is free to subside into normal operating mode.
The most fully developed homeostatic model expands on the physiological formulation by using explicitly cognitive principles for its basis
(cf. Grove & Torbiorn, 1985; Torbiorn, 1982). The process of crosscultural adaptation is viewed in terms of the changing relationships between an individuals (perceptual) frame of reference, his or her behavior, and the ambient environment, these relationships all being evaluated
by the individuals personal criterion of adequacy. Changes in these tripartite relationships, as perceived by the adjuster, govern progression
through the (four) stages of Torbiorns subjective adjustment cycle;
the engine is the individuals level of satisfaction or dissatisfaction with
his or her evolving adjustments. Attainment and nonattainment of the
aspired-to level of functioning are construed as balance and imbalance,
whereas a state of internal balance is viewed as inherently satisfying and
imbalance inherently dissatisfying.
Although each of the groups of models just described holds a piece of
the puzzle, individually none is fully satisfactory to account for the
process of cross-cultural adaptation. Homeostatic models are reductionist and tend to be one dimensional: The individual appears to adapt
more to internal tension or dissonance than to the external environment.
Models of animal arousal or drive (viz., Spradley & Phillips, 1972) can
perhaps be applicable to humans at the basic-needs level but make little
reference to coping strategies or indeed to any cognitive activity at all.
The Torbiorn model translates physiological tension reduction into thL
cognitive concepts of satisfaction-dissatisfaction
(at adjustive adequacy), but beyond this criterion, little of a cognitive nature appears to
be in operation at all, notwithstanding the primordial role that cognitive
factors play in human adjustments. Cognitive factors appraise events as
threatening, positive, exciting, or benign (e.g., Lazarus & Folkman,
1984), in short, as events to be adjusted to or sailed through. The same
object or event can be a dreaded threat to one individual and a ripe
challenge to another.
A second shortcoming of the model is that the higher level activities
human beings are involved in-learning,
fulfillment, growth, and development -cannot
be explained solely by homeostatic processes (cf.
White, 1974, p. 53). Human beings do not only function to reduce stress
Cross-Cultural Adaptation
297
and imbalance. Many actively seek out tension and are revitalized by
difficulty.
The learning-curve models do not tell the full story either. Undeniably,
a difficulty facing sojourners physically or psychologically far from
home may be an inability to read and respond appropriately to the events
swirling around them. Their first task is indeed to learn the parameters
of the new environment, its appropriate social behaviors, communication skills, and reinforcement contingencies. But adapting involves more
than making the unfamiliar familiar: It means accepting the unfamiliar,
accepting the uprooting and alien values, and the loss of loved objects
and people, a much harder task.
The journey depictions of cross-cultural adaptation afford many interesting insights into the cognitive-perceptual processes underlying cultural
adjustments, but they remain purely descriptive systems. As such, they
reveal little about the form or dynamics of the adaptation process in all
its multiple dimensions.
The recuperation models, finally, present particular problems. Notwithstanding (or perhaps because of), its primacy in contemporary treatments of cross-cultural experience, the term culture shock, is vague,
overgeneralized, and not even specific to culture as we normally understand the term. It has been applied to an extensive range of situations, to
everything from marriage to desegregated schooling to corporate reshuffles (cf. Main, 1984), with a remarkable variety of situations in-between.
Even in cross-cultural studies, it has become little more than a catch-all
phrase encompassing a host of different reactions to a host of different
problems (Chang, 1985). Applying the epithet, culture shock to all these
situations is misleading (cf. Furnham & Bochner, 1986), because it masks
real differences in the magnitude and cause of the disorientation and
emotions in evidence. In most of the situations cited, the common denominators have much less to do with culture than with radical environmental change coupled with unfamiliarity. Culture shock should more
properly be labeled change shock, if shock it is to be. Change anywhere
demands accommodations.
The depiction of cultural adaptation as hinging on a crisis or shock,
and involving progressive stages in the overcoming of the crisis or shock,
does not always accord with the facts either. Some investigators find no
culture shock or crisis reported at all (cf. Byrnes, 1965; Lundstedt, 1963)
or reported only a feeling of general irritation (Torbiorn, 1982, p.
170). The universal validity of the curve approach itself is dubious. It has
long been known that some people never adapt; some slide inexorably
into chronic alienation (Campbell & Yarrow, 1958); others adapt in a
slow and steady linear pattern, without discontinuities (cf. Kim, 1978;
Klineberg & Hull, 1979; Selltiz, Christ, Havel, & Cook, 1963). We still
do not know why this is so.
298
L. E. Anderson
One reason for this ignorance may be the pragmatic approach that has
generally been taken in the literature, largely American, to the study of
cross-cultural phenomena. This may reflect what has been termed the
American problem-solving approach to life (Stewart, 1972, p. 35), an
approach epitomized in the belief that the basic problems of the world
are technological and amenable to fixing (Abe & Wiseman, 1983; Mestenhauser, 1983; Stewart, 1977). Among sojourners, this attitude translates, for instance, into Peace Corps volunteers apparent expectations
(cf. Harrison & Hopkins, 1967, p. 1) that their preliminary training
would prepare them for the total life they would be living overseas
(with consequent disappointment that it did not).
Among researchers, the pragmatic approach translates into a strong
spotlight on cross-cultural training programs, methods and procedures,
and the design of educational exchanges. Attempts to solve the problems of cultural adaptation appear to have generally sidetracked or superceded efforts to understand the problem itself. What scant research
has been done on the mechanisms of the cultural adaptation process still
tends to look at adaptation globally, as an input-output sequence, either
symptomatically, concentrating on overt behavioral and emotional signs
of distress (e.g., Harris, 1973; Hill, 1983; Latourette, 1966; Maslund,
1957; Thomson & English, 1964), or diagnostically, in terms of its etiology/causative factors (e.g., Parker & McEvoy, 1993; Weaver, 1993).
Another unfortunate characteristic of the published cross-cultural literature is the deep cleavage existing between research disciplines looking
into cross-cultural adaptation. Although a natural enough phenomenon
in an emerging field of study, cross-cultural investigators have nonetheless analyzed their data in the light of their own professional interests,
generally limiting themselves in addition to consideration of a particular
type of subject group-exchange
students, Peace Corps volunteers, business people, missionaries, and so forth. Different models lead to different definitions of adaptation, which lead to different findings, still giving
rise to a broad noncomparability in results- the disparate chorus of
findings, interests, and approaches in the area of cross-cultural studies
that a Peace Corps researcher complained of over a quarter of a century
ago (Arnold, 1967).
The cleavage between the separate disciplines interested in cultural
adaptation has had a more deleterious effect: It has deprived the crossroads field of the vitalizing effects of cross-fertilization. The divisions
between cross-cultural research disciplines in the largely American literature not only appear to be hermetic but are also isolated from the broad
stream of psychological adjustment literature.
Most present-day cross-cultural literature, being alternatively pessimistic and inspirational in tone, has reified the construct of cultural
adaptation. The predominant conception still tends to carry the specter
Cross-Cultural Adaptation
299
of culture shock (or an identity crisis) at its core, and it still reflects the
view of cultural adaptation as an achievement (often a heroic one). The
most that can usually be said about the intercultural experience is that it
can be illuminating and has the potential to be character building. Coming across in some treatments even as a contemporary form of medieval
ordeal, out of which the sojourner might hope to emerge unbowed but
not unbloody, it has been taken far beyond the construct used, for
instance, by Americas Northern neighbors (cf. Berry, Kim, & Boski,
1987; Hawes & Kealey, 1979), whose object of study is overseas effectiveness or success. Save for a few notable exceptions (cf. Bennett,
1977; Taft, 1987; Torbiorn, 1982), adapting has been forced out of the
domain of the multitudinous life adjustments we make back home (e.g.,
to hospital or army routine, a new spouse or a new job) and has been
elevated into the realm of monumental challenges.
It is time to break down the walls between disciplines exploring cultural adaptation and to span the gulf that has separated cross-cultural
adaptation from the broad body of general adjustment studies. To the
individual faced with the job of getting along in a new environment, any
cross-cultural trials that do occur would be more understandable, even
perhaps more tolerable, if they could be viewed in the light of previous
life experiences (Bennett, 1977).
Being alive at home or abroad means having to cope with disruptive
events, adjustive crises, such as at midlife, on the death of a child, or on
entering a strange social group. It means being separated from the old,
the known, and/or the familiar (Taft, 1987, p. 151). In its essence,
cross-cultural adaptation is a commonplace process of learning to live
with change and difference-in
this instance, a changed environment
and different people, different norms, different standards, and different
customs. The essence of adaptive behavior is the recognition and appreciation of new contingencies (Mischel, 1973, p. 270). Intelligent behavior is defined from what living organisms do when confronted by
these contingencies or from what they learn therefrom (Munn, 1955, p.
82). Protozoa have to and do adjust to changes in their environment.
Protozoa are no more subject to this imperative than humans.
Cultural adaptation is a subcategory of what one cross-cultural writer
(Bennett, 1977) called transition experiences, defined as responses to
the significant changes in life circumstances that generate the tensions
and anxieties we face whenever change threatens the stability of our
lives (p. 45). Culture shock is more properly termed (cultural) adjustment stress (Weaver, 1993). As one trainer recently suggested, the expression being effective abroad is more appropriate, even necessary, in
order to replace the survival connotations of the prevailing cross-cultural
construct (McCaffery, 1986, p. 163).
In this fast-approaching end of the 20th century in which change is
300
L. E. Anderson
ADAPTATION
MODEL
To understand
the facts and phenomenology
of adapting to unfamiliar
environments,
we have to go beyond the confines of cross-cultural
studies. The first item of business in this connection
is to clarify the distinction between the terms adjustment and adaptation. In their classic work
on sociopsychological
adjustment,
Shaffer and Shoben (1956, p. 56)
defined adjustment as referring to the reduction or satisfaction
of (shortterm) drives, whereas adaptation is that which is valuable for (long-term)
individual
or racial survival. Adaptations
may be maladjustive
in the
short term whereas adjustments
may be maladaptive
in the long, but
both terms refer to the achievement
of a fit between the person and the
environment,
although the objectives and time frames differ.
What do we know about how people react and adjust to massive
change or radical difference? Why does adjustment
work in some cases
and not in others? The extensive findings from the fields of bereavement,
migration,
and critical life-event studies (cf. Ascher, 1981; Bowlby, 1961;
Hogan, 1983; Litwach & Foster, 1981) have underscored
the essential
kinship between these areas of investigation
and that of cross-cultural
adaptation.
Bereavement
is a useful phenomenon
in studying the adaptation
process because it is one of the most general and best described of all
examples of the general principle of how we adjust to disruptive change
(Marris, 1975, p. 23). A grief reaction has often been found to be a
prominent
accompaniment
of the process of adapting to a strange culture. Bereavement
is especially revealing about how we cope with the
loss of the familiar-our
family, support group(s), roles, language, values, and all the rest of our culture in which our individual
identities are
embedded
(Briggs, 1983; Hall, 1976; Harris & Moran,
1979). Indeed
mourning is a little-known
aspect of migration:
The uprooted immigrant
grieves for the loss of a whole homeland (Cohen-Emerique,
1988; GarzaGuerrero,
1974).
Beyond phenomena
of loss and grieving, at a more general level, major life events such as release from prison, a mental institution,
or the
throes of alcoholism,
starting college, retirement,
becoming literate, or
returning
home after war all involve disruptive
transitions
(Minkler &
Biller, 1979) and are always stressful. All have as much potential
as
intercultural
adaptation
for leading to destabilizing
crises.
Studies of the individual
adjusting
to a serious illness or even of a
stranger dropped into the ingroup chatter of a neighborhood
cocktail
party could give us pointers about what adjusting to life in an unfamiliar
301
Cross-Cultural Adaptation
adjustment
psychological
process
borrowed
drive theory.
Its
L. E. Anderson
302
(6)
-151
process.
Cross-Cultural Adaptation
303
(and their appraisals of their defences against them) that drive their
behavior. Because situations only have psychological significance to the
individual as he or she appraises them, it is these appraisals that mediate
the ensuing behavior (Lazarus, Averill, & Opton, 1974, p. 260). Individuals perceptions determine both what must be adjusted to and how
adjustment should proceed. A foreign language is no barrier at all to the
individual who speaks it.
Thwarting, or the delaying of an ongoing course of action (Lazarus,
1976, p. 49), can lead to frustration. Frustration can be triggered where
coping resources are overstretched, particularly where the individual is
repeatedly unable to satisfy a basic need to understand, control, or predict behavior (Furnham, 1987, p. 46), such as is typical of the early days
of a foreign sojourn. If the thwarting persists and no adequate way out
is found, the whole gamut of classic frustration reactions can ensue,
from anger, withdrawal, depression, regression to primitive behavior, all
the way to exhaustion, numbness, and stupor.
These reactions are indistinguishable from symptoms in conventional
descriptions of culture shock. The culture shock syndrome, where it does
occur, is simply a complex of accumulating psychological frustration
reactions, distressing without a doubt, but no stranger to the more common run of lifes adjustments. In the cross-cultural experience, frustrations may build up one upon the other until they overwhelm the individual, until he or she cracks. It is this breakdown that is commonly
labeled culture shock.
In all situations of similar ambiguity, confusion and a sense of impotence in our surroundings, all species-from
pigeons through cats, dogs,
rats, monkeys, and all ages and kinds of humans-respond
with frustration if the thwarting is acute and eventually with numbness or shock if it
is chronic. When environments become unfathomable, even rats or pigeons can be considered to suffer from a kind of culture shock.
There are six general principles applying to cross-cultural adaptation
that flow from the proposed model:
l
l
l
l
l
l
it involves adjustments;
it implies learning;
it implies a stranger-host relationship;
it is cyclical, continuous, interactive;
it is relative; and
it implies personal development.
304
L. E. Anderson
Cross-Cultural Adaptation
305
adjustment
process.
306
L. E. Anderson
Although finding a way around the obstacle by changing the environment or oneself often requires learning, it is not reducible to it. Some
obstacles can, through learning, be made to disappear outright, but not
all are amenable to learning or even to direct behavioral attack.
Sojourners who decide and/or are able to change neither themselves
nor the environment have only two options: to withdraw and relinquish
aspirations to the goal or to do nothing. Doing nothing and remaining in
place will catapult them into the loop between obstacle, negative decision
(no to both environmental and self-change) and back on to the entry
point to whirl once again around the circuit. Sojourners may travel this
loop until exhaustion overcomes them, the obstacle is removed, or they
physically withdraw.
Cross-CulturalAdaptation
307
308
L. E. Anderson
Cross-Cultural Adaptation
309
Looking at the cell describing emotional components of Cultural Encounter, we can see that the sojourner newly arrived in an unfamiliar
culture may feel a mixture of opposing emotions and a blend of positive
and negative attitudes to the sojourn, the culture, the people, and even
the organization that sent him or her into the new setting. Sojourners
may also be swinging back and forth between all the emotions. Not every
sojourn begins with the honeymoon stage described in conventional
portrayals of adaptation to a foreign culture.
One cell over in the Cultural Encounter period is the cognitive dimension. Significantly, as we saw, the cross-cultural adaptation experience is
also a process of striving to reaffirm identity and self-image in the face
of absent or weak environmental support. In these early days of the
sojourn, the individuals identity and reference groups are firmly
grounded in the home culture. The adaptation is also a process of rising
intercultural/perceptual
sensitivity (viz., Bennett, 1986).
Sooner or later, following initial entry into the culture, sojourners will
come up against an obstacle that blocks their progress. With their arrival
at the Obstacle stage, sojourners have now taken a giant step across a
cultures threshold and have entered its antechamber. Now the cycles
of repetitive coping begin. Obstacles are encountered that lead to the
generation of responses, one of which leads to further progress that
continues unbroken until the next obstacle intervenes.
It is important to bear in mind that the items and events appearing in
the affective, cognitive, and behavioral cells for both the obstacle and
response-generation periods may apply to the same sojourner sometimes
simultaneously, sometimes sequentially. One obstacle may generate
panic and confusion at one cycle and a confident, hopeful, coping reaction within the same individual at another. Different obstacles will produce different sets of cognitive, affective, and behavior events and responses. Some obstacles will be so minor that the responses they trigger
will go unnoticed even by the individual responding.
An obstacle may remain the same between two iterations of the cycle,
but a coping episode is never static. It changes in quality as a function of
new information received and appraisals of the outcomes of previous
responses made (Lazarus et al., 1974, p. 260). On each run through the
obstacle/response-generation
loop, obstacles are identified and responses devised, performed, and appraised. Potential obstacles are limitless, and there is no shortage of cognitive, emotional, and behavioral
responses to draw upon.
The cells under Response Generation give a sampling of the myriad
thoughts, emotions, attitudes, and behaviors exhibited by sojourners
attempting to cope with problems in their paths. In the early periods of
intercultural adjusting, the number of responses generated tends to be
large. The neophyte sojourner often has no orderly routines or readymade repertoire of effective responses with which to meet the problem
+Z%&&,kghWW.
. excitement, fasdnation
with new/exotic
-i~~ached-minimum
I--
stereotyping,
- cogniliie freeze
- spectator
set:alems
to bbrre,
see more differences,
focus on supenidatfphysic.
* deny diirences,
selective
peroep~~
* low self-awareness
- disorfentation. perceptual
chaos, mgn. dwmance,
stings in impressions
- home-cuthue mcfe vivid/
6Hferentiated tha host
- expectations unealistii
COGNITIVE
CULTURAL ENCOUNTER
AFFECTWE
changing: high
COGNITIVE
. explcfatory set: awareness
of more subtleties 8 contrasts,
growing sensitii,
losing
stereotypes. but diirences
judges inatmnat. perceptions
still undiierentated
. perceptual finer being overwhelmed, bewilderment.
underbeliy now glimpsed
- role/expectatiw
conflict,
valuesldeas questioned,
perceptuat/cc@tive
dissonance
* defenca vs rejection Of
differences
* awareness of inadequades.
&f-esteem
dropping
- home fading, overidealized.
OBSTACLE
BEHAVIORAL
. develop job role
. tackle complexities, start rde
relationships
* seek modus vivendi
* cliquish, griping behaiar. stereo
zgg,
aggressiwness, assertive-
aq?W
- rx~$elf
AFFECTIVE
* crisis: romance one/
messianic camp 9ex offdisillusionment
- crisis: work now routine,
tedious, uphiii struggle;
crisis: strangeness becomes
Hxtin-exhaustion
* aisis: mourning separation,
loss of social ties, homesickness, psychasomatic
problems, hopelessness.
dlslIactJavoid:
alcoholbm,
pdrysld
complaints. sublin@m.
sslf&strwtb,
obsass.-wlpds.orAtrlwk?bahavtow
*ch?fP.?+J?J.eninateobstade,
ernlstaQs,mwnsdem
~chmges&redwe&ssimtlarities-byto
escqeattentbn,k3ttiatebehavbr,identtfy
more - go native; start to reorganize Me,
mlpwmenMie
publiipdvate
lives,
deeparv&reasa
interpemwA
relationships, job role(s), develop skills, look&ten
mom, ~ntasify Iearnings - lang./nomW
customslrdas
--fill:
daFmdmw ~~~.
lowwrewn honle. rema km job.
bspsadocship.
*lark
time: rvlll(. amtessess,
qfR
rw,
+neothars.Dnmid
wth hosls. hostttlty. strswJthen cdt. am-
BEHAVfOFiM
ATrm-m
lea!
modW values/
conWw
1,
TIME SERVERS
BEAVERS
ESCAPERS
RETURNEES
. lower axpectados.
t&yce/pat+arw
. eWy.ora
. wish&hilling
fantasies
* minimize dtfferences
. afsis: old identitylreferece
grcups
fading, naw ago iwornplate.
kmer wodd disintsgrattng
identii
detaching fronl ha%
reattaching lo host
-introspection
- search for meaning,
start reorganizing identky
.move*: awareness more
T s&(iuxrasts
w
iudsed
COGNITIVE
* rejection. regressio.
superciliousness
* blame self
. red@w situation: mqimize
egatve.
WwYrN~~eStMt Mame, WJre,
SPONSE GENERATION
-J
. +/
* treatebcttng
. citizenship
like nattve
goals
being ac.xn@iihad
* wpporl group membership
* set+adualiiation,
yt&latio
lavel satii-
Out
* means of livelihood,
adaptive
~modusvivandimcettywork
BEWMOPAL
* communication
effectbe-
AFFECTIVE
* self-confidence,
humor
retuning.
start enjoying
differences, beginning
optimism
. ten&x
gwta, relaxing
* satisfacbon with relatiow
ships/expedences.
role(s)
* ws. attitude to homehost
bltures
* fading of belongingnass,
bust. not Ming
fwdgn.
sense of shared fate
* needs being mat, full range
Of emotions
. growth in pwsonal tIexibilii
PARTICIPATORS
ADJUSTERS
COGNlTtVE
insider awareness. noniudaamentalness.
the in&r
understanding
accept than adapt to the
integrate titierences -new
cubral values, identity, s&fimage OTold ones reconfinned
cognli
rafreazehaframina-searealkasitis
aiRural
relativity
expactatiw
mcfe realistic
raf. group membership conflict resolvsd. pos. identification wkh hostmome
sense of shared fate
independence
OVERCOMING
312
L. E. Anderson
Cross-Cultural Adaptation
313
with those of the host culture, set or reset priorities, and lower expectations and standards for their own behavior or that of others. The particular responses generated at any time depend on the problems encountered.
In the real world, there are many situations where no instrumental
option is available, situations that can only be met with compromise or
even resignation. This produces what Lazarus and Folkman (1984) called
emotion-focussed coping. It leaves the obstacle objectively untouched
and targets only its emotional, motor-behavioral,
or psychological effects. Sojourners can try to reduce the stress engendered by the obstacle
by deceiving themselves about it or by trying to make the best of the
situation as it is. The obstacle might simply be accepted as a cross to be
borne. Although emotional components of personality appear to be the
major contributors to adjustment efforts at the beginning, it is the intellectual components that tend to come into play in the later periods (Aldasheva, 1984).
If in the extreme case there is no solution whatsoever, the solution
remains ineffective, or the obstacle persists, sojourner coping mechanisms can rapidly find themselves overwhelmed, which may lead to exhaustion, burnout, and dropping out. This could degenerate into a fullblown frustration syndrome or, in traditional parlance, culture shock.
There is no magic formula that will break the sojourner free of the
meshes of coping and into the relatively calm seas of overcoming. The
sojourner can only continue adjusting. There are, however, a number of
engines that can push the sojourner further on toward overcoming.
Once a critical momentum has been reached, the sojourners forward
motion becomes self-sustaining. There are three such engines: (a) a willingness to open oneself up to new cultural influences, (b) a willingness to
face obstacles head-on by the use of instrumental strategies, and (c) and
perhaps most crucial of all, a resolve not to run away.
What fuels these engines, in addition to a heavy dose of time, is,
significantly, the support of peers. Our approach to solving problems
and our resolve to continue doing so are strongly reinforced when we
feel approved of and secure in the esteem of our circle, however we
define it. We may seek social support in one person or a multitude,
among co-nationals or host culture natives. Securing or carving out a
supportive environment by a steady concentration on expanding social
interactions is the central task of outsiders working their way in. Lack of
environmental support may be the chief curse of the intercultural sojourner (cf. Guthrie, 1975; Smith, Fawcett, Ezekiel, & Roth, 1963).
We all develop adjustment habits. We move against obstacles, work
around them, or run from them. Some people habitually deny situations
of threat, others intellectualize. One may appraise a given situation as
stressful, another as an invigorating challenge. Some individuals constitutionally feel helpless against an all-powerful environment; others be-
314
L. E. Anderson
Cross-Cultural Adaptation
315
316
L. E. Anderson
The endpoint of adaptation is not a point but a continuum. Although the adjustment cycle, in theory, has one entry point, it contains
multiple exits. Individuals may emerge in any period and on any dimension. For the sake of simplicity, we have adapted the Sargent model cited
in the CIDA Briefing Centre (1986) manual and arbitrarily divided the
disparate population of individuals emerging from the adjustment cycle,
following initial cultural encounter and first confrontation with an obstacle, into six discrete categories.
The Returnees are those who withdraw at an early stage, who never
learn to cope, much less to overcome. Cognitively, behaviorally, and
emotionally at odds with their surroundings, they may develop problems
that can result in repatriation. Unable or unwilling to face or master the
obstacles, they bolted. Never progressing beyond outbursts of aggression
against what they perceived to be a hostile environment alternating with
impromptu flights from it, the responses generated brought them little
success. If any instrumental strategies were tried, they were not effective,
and all attempts to cope were subsequently abandoned.
The Escapers remain but are motivated by the urge to get away. They
might at times have attempted to fight their surroundings but were defeated. As a result, they slumped into a strategy of retreating, of waiting
and hoping it will all go away. They avoid, hide, blame others, and
immerse themselves in activities that distract them from the need to cope
and from the unpleasant reality outside. Both Returnees and Escapers
may never progress beyond functioning at a tourist or cultural ambassador level.
The Time Servers are what have been referred to as brown outs
(Lanier, 1979). These are people who stay the course, have coped as well
as they were able, appear to be functioning passably in their job, but
who emotionally and cognitively are in reality just serving their time
(Szanton, 1966, p. 53), mildly but chronically discontented, their condition over the longer run showing up most frequently as depression (Menninger & English, 1965). Such individuals avoid issues and fly from
major obstacles encountered. Not even making an attempt to fight the
situation, much or all of their concentration goes into enduring it. Time
Servers can be found working at low capacity, exhibiting poor productivity in their assignments and minimal participation in their work and
social lives. Their every waking moment is spent looking dimly ahead to
the day they will return home.
These three categories of sojourner may have a support group surrounding them, may even be willing to some degree to embrace cultural
relativity, but their readiness to bolt from their situation and their neglect
of instrumental strategies make it all but impossible that they will ever
overcome their outsider status.
The Beavers are the counterparts of the Escapers. Whereas Escapers
Cross-Cultural Adaptation
317
cope with their situation by hiding from it, Beavers, conscious of a poor
fit with their environment, cope by burying themselves up to their necks
in task-related aspects of it. These people are often rated as high
achievers. In their interpersonal relations, however, outside of their work,
their very busyness keeps host nationals, culture, and events at bay.
Only the last two categories of sojourner come within sight of overcoming. The Adjusters are those who are making do, are mixing with
host culture members, are more or less satisfied with their experience,
have come to an understanding of the culture and country intellectually,
and are behaving appropriately. What sets them apart from genuine
Participators in the society is that they are still trying to fit in. Adjusters
may alternate between times-out, spending most of their free time with
fellow expatriates, and times-in, devoting themselves effectively to
melding with the new culture in social or professional/academic
spheres.
Adjusters are still (actively) coping: Adjustments have not yet become
effortless.
The final case is the Participators, those who are effective, involved,
high performers. They have stood up and faced the obstacles thrown at
them, have run the gauntlet of successive obstacle-response generation
loops and emerged headfirst. Cognitively, affectively, and behaviorally,
they are full-fledged participants in the society. Hanvey (1987) told of
two Peace Corps volunteers in the Philippines who were rated as highly
successful both by the Peace Corps and by host-country nationals. In
Hanveys own words:
Did the two volunteers go native? In a sense. Perhaps the most important
respect in which this is true lies in the acceptance of the worth and authority of
the local communitys standards of conduct. These volunteers participated in
Filipino life. (p. 17)
318
L.. E. Anderson
tally or physically, and the adapters, who succeed and emerge into the
sunlight of cultural adaptation acting and feeling like insiders. Adaptation to another culture, however, is not as simple a matter as of coping
or else copping out in Harris and Morans terms (1979, p. 85), or even
of surviving or growing (Harris & Moran, 1979, p. 163).
The great majority of adjusters probably fall between the two extremes, making some sort of peace with the local culture (Szanton, 1966,
p. 53). Even after decades in a foreign environment, sojourner adaptation is almost never a complete process, in the sense of an individual
functioning exactly like the person who has been socialized into that
culture from birth (Broome, 1985, p. 15).
From a survey of the literature, it is clear that there are probably as
many degrees, kinds, and levels of adaptation as there are situations
and individuals adapting. Adaptation may take place at the behavioral,
cognitive, or affective level or at any combination thereof (cf. Thuy,
1980). In a particular cross-cultural situation, all that may be required is
behavioral change (Schild, 1962). By far the most common form of
adaptation is attitudinal-simply
empathy (Bennett, 1986, p. 185).
It is clear from the cultural adaptation model that adjusters produce
and create their own adaptation; they do not swallow it like a bitter
pill. Although the theoretical model outlines a methodical and complete
process of adjustment (or maladjustment), moving the sojourner like a
game piece on a board through successive iterations involving subadjustments to a cultures obstacles, it is clear that sojourners are no more
hapless victims of an outrageous culture than they are bloodless automata lockstepping their way through it.
Adjustment involves a set of alternatives (Berry, 1990). Sojourners
can balk, bog down, or regress. They can submit to their cross-cultural
experience or model it like clay, actively seeking out solutions to problems in their paths. Sojourners can appropriate or devise strategies, develop aids and mental dispositions that will assist them in their coping.
They can work to build environmental support, secure a host country
ally, lower expectations, participate actively in the new culture, or create
a home, all of which are adjustable factors in overseas success.
The choice is theirs -They can tackle situations head-on or drift with the
push and pull of events.
The six categories of sojourn outcome given in Figure 3 could be
considered discrete labels for different degrees and/or patterns of adaptation at different exit points from the adjustment cycle. At the logical
optimum of these categories, representing the ideal type of adjuster, is
perhaps someone like Gardners (1952) universal communicator or La
Bracks (1985) charnelon-like protean man, if such a being exists.
The model of cross-cultural adaptation proposed in these pages is
certainly not new, and the perspective it takes is not particularly novel.
Cross-Cultural Adaptation
319
320
L. E. Anderson
Cross-Cultural Adaptation
321
CONCLUSION
Not all writers paint an unremittingly black picture of cross-cultural
adaptation. Indeed, there is one profound effect of prolonged intercultural exposure about which many investigators have remarked. Emerging
on the far side of an experience of coming to terms with a strange culture
has been observed to produce some remarkable alterations in individuals
consciousness, even to have changed their lives. Subjects frequently observe that the process was like a personal religious experience in profoundness, sublimeness, and personal significance (cf. Adler, 1987, p.
30; Guthrie, 1975, p. 100). Such individuals appear not only to have
grown substantially but even to have been reborn by their transcultural
experience.
Cross-cultural adaptation, like all adjustment, is a dialectical process.
It has the potential for being as positive an experience as negative. Obstacles and crises encountered may trigger a developmental process or symptoms of psychological disturbance. For one thing, the individuals firm
sense of self, being grounded in stable self-esteem and individual identity, can be sorely battered during the early days of adjustment. It is for
this reason that the process has been viewed as essentially one of rebuilding personal identity in the face of environmental disturbance (e.g., Adler, 1975; Garza-Guerrero, 1974; Minkler & Biller, 1979). Sojourners can
just survive, remaining at the discomfort side of the dialectic, but they
can also decide to work through it, by sticking to the task, carving out a
support system, implementing instrumental coping strategies, and accepting new norms, values, and attitudes as valid.
Many writers focus on the shock and the alienation, a few on the
exhilaration and the self-actualization (cf. Clarke, 1974). In the reports
of culture shock, identity crises, and rampant cross-cultural evils, there
is certainly a good deal of evidence to support the pessimistic view. The
question that arises, however, is to what extent the pervasive bias toward
reification of the intercultural adaptation construct is responsible for
perpetrating and propagating that view. Instead of construing cultural
adaptation as a mental health concept, a more appropriate conception
L. E. Anderson
322
REFERENCES
ABE,
R. L. (1983). A cross-cultural
dimensions of intercultural
tural Relations, I, 53-67.
effectiveness.
International
confirmation of the
Journal of Intercul-
71, 329-342.
AMIR, Y ., & GARTI, C. (1977). Situational and personal influence on attitude
change following ethnic contact. International Journal of Intercultural Relations, 1,58-75.
ARNOLD,
C. (1967). Culture shock and a Peace Corps field mental health
program. Community Mental Health Journal, 3(l), 53-60.
ASCHER, C. (1981). The United Statesnew refugees: A review of the research
on the resettlement of Indochinese, Cubans, and Haitians (ERIC/CUE
Urban
Diversity Series No. 75). Washington,
DC: National Institute of Education.
BARNA, L. M. (1976). How culture shock affects communication. Paper presented in the Distinguished
Scholars Program at the Communication
Association of the Pacific Annual Convention,
Kobe, Japan.
BASU, A. K., & AMES, R. G. (1970). Cross-cultural
contact and attitude formation. Sociology and Social Research, 55, 5-16.
BENNETT,
J. (1977). Transition
shock: Putting culture shock in perspective.
Annual, 4,45-52.
Cross-Cultural Adaptation
323
moving between cultures. In R. W. Brislin (Ed.), Applied cross-cultural psychology (Vol. 14, pp. 232-253). Newbury Park, CA: Sage.
BERRY, J. W., KIM, U., & BOSKI, P. (1987). Psychological acculturation of
immigrants. In Y. Y. Kim & W. B. Gudykunst (Eds.), Cross-cultural adaptation: Current approaches: International and Intercultural Communication Annual (Vol. 11). Newbury Park, CA: Sage.
BOWERS, K. S. (1973). Situationism in psychology: An analysis and a critique.
Psychological Review, pp. 307-336.
BOWLBY, J. (1961). Processes of mourning. International Journal of PsychoAnalysis, XLII(Pts. 4-S), 317-340.
BRIGGS, N. E. (1983). Furthering adjustment: An application of inoculation
theory in an intercultural context. Paper presented at the annual meeting of
the Western Speech Communication Association, Albuquerque, NM.
BRIM, 0. G., Jr. (1971). Socialization in later life. In E. P. Hollander & R. G.
Hunt (Eds.), Current perspectives in social psychology. New York: Oxford
University Press.
BROOME, B. J. (1985). A context-based approach to intercultural adjustment.
Paper presented at the annual meeting of the Eastern Communication Association, Providence, RI.
BYRNES, F. C. (1965). Americans in technical assistance: A study of attitudes
and responses to their role abroad. New York: Praeger.
CAMPBELL, J. D., & YARROW, M. (1958). Personal and situational variables
in adaptation to change. Journal of Social Issues, 14, 29-46.
CHANG, S. K. C. (1985). American and Chinese managers in U.S. companies
in Taiwan: A comparison. California Management Review, XXVII(4), 144156.
CIDA (Canadian International Development Agency) Briefing Centre. (1986).
Adaptation to a new environment. Ottawa: Author.
CLARKE, C. H. (1974). Personal counseling across cultural boundaries. In
P. Pedersen (Ed.), Readings in intercultural communication. Cross-cultural
counseling: Intercultural helping relationships (Vol. IV). Washington, DC:
Society for Intercultural Education, Training, and Research.
COE, W. C. (1972). Challenges of personal adjustment. San Francisco: Rinehart.
COELHO, G. V. (1962). Personal growth and educational development through
working and studying abroad. Journal of Social Issues, 18(l), 55-67.
COFFMAN, T. L., & HARRIS, M. C., Jr. (1980). Transition shock and adjustments of mentally retarded persons. Mental Retardation, 18 3-7.
COHEN-EMERIQUE,
M. (1984). Choc culture1 et relations interculturelles dans
la pratique des travailleurs sociaux [Culture shock and cross cultural relations
in the social workers profession]. Cahiers de Sociologic Economique et Culturelle: Ethnologie, 2, 183-218.
COHEN-EMERIQUE,
M. (1988). French social workers and their migrant clients: Recognizing cultural and class roles in social work (AFS Occasional
papers in Intercultural Learning No. 13). New York: AFS International/Intercultural Programs Inc.
CONDON, J. C., & YOUSEF, F. (1980). An introduction to intercultural communication. Indianapolis: Bobbs-Merrill.
L. E. Anderson
324
DAVID, K. H. (1976). The use of social learning theory in preventing intercultural adjustment
problems.
In P. Pedersen,
W. J. Lonner, & J. Draguns
(Eds.), Counseling across cultres. Honolulu: University of Hawaii Press.
EZEKIEL, R. (1968). The personal future and Peace Corps competence.
Journal
of Personality and Social PsychoIogy Monograph, 8(2, Pt. 2).
FRENCH,
J. R. P., Jr., RODGERS,
W., & COBB, S. (1974). Adjustment
as
person-enviornment
fit. In Cl. V. Coelho, D. A. Hamburg, & J. E. Adams
(Eds.), Coping and adaptation. New York: Basic Books.
FURNHAM,
A. (1987). The adjustment
of sojourners.
In Y. Y. Kim & W. B.
Gudykunst (Eds.), Cross-cultural adaptation: Current approaches: (Vol. 11).
Newbury Park, CA: Sage.
FURNHAM,
A., & BOCHNER,
S. (1986). Culture shock: Psychological reactions to unfamiliar environments. New York: Methuen.
GARDNER,
J. W.. (1952). The foreign student in America. Foreign Affairs, 30,
637-650.
GARZA-GUERRERO,
situdes of identity.
A. C. (1974). Culture
Association,
22,
408-429.
GOCHENOUR,
T., & JANEWAY,
A. (1977). Seven concepts in cross-cultural
interaction.
In D. Batchelder
& E. G. Warner (Eds.), Beyond experience.
Brattleboro,
VT: Experiment Press.
GORDON,
M. M. (1971). The nature of assimilation
and the theory of the
melting pot. In E. P. Hollander & R. G. Hunt (Eds.), Current perspectives in
socialpsychology. New York: Oxford University Press.
GREEN, B. S. R., & JOHNS, E. A. (1966). An introduction to sociology.
London: Pergamon.
GROVE, C. L., & TORBIRON,
I. (1985). A new conceptualization
of intercultural adjustment
and the goals of training. International Journal of Zntercul-
3.431-460.
Cross-Cultural Adaptation
325
L. E. Anderson
326
125-140.
MISCHEL,
W. (1973). Toward a cognitive social learning reconceptualization
of personality. Psychological Review, 80, 252-283.
MUNN, N. L. (1955). The evolution and growth of human behavior. Boston:
Houghton Mifflin.
NISHIDA,
H. (1985). Japanese intercultural
communication
competence
and
cross-cultural
adjustment.
International Journal of Intercultural Relations, 9,
247-269.
OBERG,
K. (1960). Cultural
Practical Anthropology,
shock:
Adjustment
to new cultural
environments.
7, 177-182.
PARKER,
B., & McEVOY,
G. M. (1993). Initial examination
of a model of
intercultural
adjustment.
International Journal of Intercultural Relations, 47,
355-379.
PEARCE, W. B., & KANG, K-W. (1987). Conceptual migrations:
Understanding travelers tales for cross-cultural
adjustment.
In Y. Y. Kim & W. B.
Gudykunst (Eds.), Cross-cultural adaptation: Current approaches. : (Vol. 11).
Newbury Park, CA: Sage.
PEARSON, D. (1964). The Peace Corps volunteer returns-Problems
of adjustment. Saturday Review, 47. pp. 54-56,74-75.
PEDERSEN,
P. (1983). The transfer of intercultural
training skills. Znterna-
18, 333-345.
POOL, I. (1958). What American travellers learn. Antioch Review, 18, 431-446.
PUNETHA,
D., GILES, H., & YOUNG, L. (1987). Interethnic perceptions and
relative deprivation:
British data. In Y. Y. Kim & W. B. Gudykunst (Eds.),
Cross-culturaladaptation: current approaches. : (Vol. 11). Newbury Park, CA:
Sage.
REISS, D., & OLIVERI,
M. E. (1980, October).
A proposal for linking the
Cross-Cultural Adaptation
327
familys intrinsic adaptive capacities to its responses to stress. Family Relations, pp. 431-444.
RUBEN, B. D. (1976). Assessing communication competency for intercultural
adaptation. Groups and Organization Studies, 1, 334-354.
RUBEN, B. D., & KEALEY, D. J. (1979). Behavioral assessment of communication competency and the prediction of cross-cultural adaptation. International
Journal of Intercultural Relations, 3, 15-47.
RYAN, R. A., & TRIMBLE, J. E. (1978). Toward an understanding of the
mental health and substance abuse issues of rural and migrant ethnic minorities: A search for common experiences. Paper prepared for the National Conference on Minority Group Alcohol, Drug Abuse and Mental Health Issues,
Denver, CO.
SALINGER, M. C. (Ed.). (1977). The intercultural traveler: A teachers guide
(Occasional Paper No. 4). Durham, NC: Duke University Center for International Studies.
SCHILD, E. 0. (1962). The foreign student as a stranger learning the norms of
the host culture. Journal of Social Issues, 18(l), 41-54.
SCHUETZ, A. (1944). The stranger: An essay in social psychology. American
Journal of Sociology, 49,499-X)7.
SELBY, H. A., & WOODS, C. M. (1966). Foreign students at a high-pressure
university. Sociology of Education, 39, 138-154.
SELLTIZ, C., CHRIST, J. R., HAVEL, J., & COOK, S. W. (1963). Attitudes
and social relations of foreign students in the United States. Minneapolis:
University of Minnesota Press.
SELLTIZ, C., & COOK, S. W. (1962). Factors influencing attitudes of foreign
students towards the host country. Journal of Social Issues, 18(l), 7-23.
SEWELL, W. H. (1963). Some recent developments in socialization theory and
research. Annals of the American Academy of Political and Social Science,
349, 163-181.
SHAFFER, L. F., & SHOBEN, E. J., Jr. (1956). Thepsychology of adjustment.
Boston: Houghton Mifflin.
SMITH, M. B. (1966). Explorations in competence: A study of Peace Corps
teachers in Ghana. American Psychologist, 21, 555-566.
SMITH, M. B., FAWCETT, J. T., EZEKIEL, T., & ROTH, S. (1963). A
factorial study of morale among Peace Corps teachers in Ghana. Journal of
Social Issues, 19(3), 10-32.
SPRADLEY, J. P., & PHILLIPS, M. (1972). Culture and stress: A quantitative
analysis. American Anthropologtkt, 74, 518-529.
STEWART, E. C. (1972). American cultural patterns: A cross-cultural perspective. Pittsburgh: Regional Council for International Education.
STEWART, E. C. (1977). The survival stage of intercultural communication.
International and Zntercultural Communication Annal, 4, 17-31.
SZALAY, L. B., & INN, A. (1987). Cross-cultural adaptation and diversity:
Hispanic Americans. In Y. Y. Kim & W. B. Gudykunst (Eds.), Cross-cultural
adaptation: Current approaches: (Vol. 11). Newbury Park, CA: Sage.
SZANTON, D. L. (1966). Cultural confrontation in the Philippines. In R. B.
Textor (Ed.), Cultural frontiers of the Peace Corps. Cambridge, MA: MIT
Press.
TAFT, R. (1987). The psychological adaptation of Soviet immigrants in Austra-
328
L. E. Anderson
16.
WALLACE,
A. F. C., & ATKINS,
J. (1961). The psychic unity of human
groups. In B. Kaplan (Ed.), Studying personality cross-culturally. Evanston,
IL: Row, Peterson.
WATTS, A. W. (1957). The way of Zen. New York: Mentor.
WEAVER, G. R. (1993). Understanding
and coping with cross-cultural
adjustment stress. In R. M. Paige (Ed.), Education for the intercultural experience.
Yarmouth, ME: Intercultural
Press.
WEINMANN,
S. (1983). Cultural encounters of the stimulating kind: Personal
development through culture shock. Paper presented at the Central States
Conference on the Teaching of Foreign Languages, St. Louis.
WHITE, R. W. (1974). Strategies of adaptation:
An attempt at systematic description. In G. V. Coelho, D. A. Hamburg, & J. E. Adams (Eds.), Coping
and adaptation. New York: Basic Books.
WONG-RIEGER,
D. (1984). Testing a model of emotional and coping responses
to problems in adaptation:
Foreign students at a Canadian university. International Journal of Intercultural Relations, 8, 153-l 84.