Third Culture Kid Identity Influence on Clinical Practice
Romy Sobol
George Washington University
Introduction
By the age of fourteen, I had lived in seven cities across five different countries, spanning four continents. When asked about my experience growing up this way, my response has often simply been that I have never known anything different. This paper seeks to provide a deeper reflection and analysis, with the support of relevant literature: examining how my upbringing as a Third Culture Kid (TCK) has shaped my sense of cultural identity and, in turn, how that identity may impact my approach and effectiveness as a group leader in clinical practice.
Third Culture Kid overview
In my early adolescent years, I was exposed to the term Third Culture Kid (TCK) and claimed it. The TCK term is beautifully described by Tan et al. (2021, p. 83) as an “unconventional identity which is not defined by geophysical places or recognized classifications such as nationality, race, ethnicity, language or religion, but rather, by relational bonds developed from a shared experience of a life of transitory, cultural experiences”.
The term was coined by Useem, Useem & Donoghue (1963). In their exploration of American expats in India, they realized that by creating only a binary distinction between first culture (the local culture) and second culture (the expats’ culture) there is disregard for the intersectionality that occurs when cross-cultural interactions occur. Useem et al. (1963, p. 170) describe third culture as “the complex of – “sterns learned and shared by communities of men stemming from both a Western and a non-western society who regularly interact as they relate their societies, or sections thereof, in the physical setting of a non-“Western society.” According to Useem et al (1963), the third culture is not a mere fusion of the two separate cultures but rather a third entity which incorporates new standards, norms, styles of life, world views, and social constructs. Those new patterns are intrinsically tied to two (or more) societies that individuals relate to, however they stand on their own as a product of mitigation and collaboration. Third cultures are inherently dynamic and evolving, adapting to new members, and changing circumstances while maintaining institutional support to ensure continuity.
In their definition they mostly regard settings where people from these diverse cultures are involved in cross-cultural enterprises, such as international diplomacy, business, or educational exchanges. Thus, when discussing third culture kids, the term has evolved to reference children of expats in general – people who are sent/live out of their passport country for a limited time (Tan et al, 2021). Third culture kids are the kids who accompany their parents overseas, leaving their home country in their formative years. The main distinctions between TCK and immigrant children lie in their mobility patterns (migrating once as opposed to multiple relocations and the intention of returning to passport country and the expectancy and knowledge of those patterns (Lyttle et al. 2011; Tan et al. 2021). TCKs are seen as belonging to their passport countries, both by the host country and most often by their family, therefore they are not expected and less likely to develop a sense of belonging to the host country. An additional identity crisis often faced by TCKs is the eventual return to their passport country. Their struggles of acculturation often go unacknowledged and unsupported because they are seen as typically native to their surroundings (Tan et al, 2021).
According to Pollock and Van Reken (2009) TCKs are often described as people who establish relationships with each of the cultures they have experienced, without a complete sense of belonging to any. The children’s experience of belonging is rooted in their relation to others rather than to a geographical location, therefore they often most identify with similar others who live the same mobile international lifestyle even if their passport countries or cultures differ (Pollock and Van Reken, 2009).
TCK identity and multiculturalism
The current leading view on Third Culture can be correlated to the Fusion Model of second-culture acquisition which LaFromboise et al (1993) suggest. The model posits that individuals from diverse cultures sharing an economic, political, or geographical space will create a new “melting pot” culture, with the values and norms of each culture taking new forms. However, I personally relate more to the Alternation Model (LaFromboise et al, 1993). This model assumes that one can not only understand two diverse cultures but alternate their behavior to fit particular social contexts. This model, in my opinion, represents a higher level of cultural competence, when cultural competence is described as “marked by knowledge of the beliefs and values of two cultures, a positive attitude toward both, and communication competence in both” (LaFromboise et al, 1993). I would also posit that Third Culture, which as a concept may be viewed as a culture on its own, is another culture which requires cultural competence and humility to understand and integrate into. Through the lens of the Alternation Model, a TCK may feel a sense of belonging to two or more cultural identities (Moore & Barker, 2011), or an intercultural identity which Kim (2008, p. 364) describes as “an open-ended, adaptive, and transformative self-other orientation”, or both.
Among some of Moore and Barker’s (2011, p. 557) findings in their analysis of third culture individuals were the TCK participants’ “ability to shift identities depending on cultural settings, ability to blend different cultures into a single identity… and competence to communicate interculturally”. Some of the benefits mentioned were adaptability, awareness of diverse cultures and the ability to effectively communicate with a broader range of people and have a broader worldview and open mind. (Moore & Barker, 2011). Moreover, Lytte et al. (2011) found higher levels of social sensitivity, defined as the “ability to ‘read’ social situations, as well as the ability to judge others’ feelings, cognitions, and personalities” (Riggio & Riggio, 2001) in TCK as opposed to mono-cultural individuals.
Group leader and cultural competence!
As a future group leader and clinician, I am hopeful that my identity as a Third Culture Kid along with the experiences, attributes, and capacities that this particular identity often carries, will help establish a basis for a life-long journey of cultural-learning that would guide my practice. “Multicultural Counseling and Therapy can be defined as both a helping role and a process that uses modalities and defines goals consistent with the life experiences and cultural values of the clients; recognizes client identities to include individual, group, and universal dimensions…” (Sue & Torino, 2005, p. 6). According to Sue et al. (2022) culturally competent helping professionals consistently reflect on their own values, biases, and assumptions, and actively attempt to understand those of their culturally diverse clients’, and their worldviews. Moreover, culturally competent professionals are in an on-going process of developing and practicing culturally appropriate and sensitive interventions and skills.
Cultural competence is closely related to diversity and the concepts of privilege, oppression, and intersectionality. The connection among these concepts is marked by qualities such as consistent self-examination, mindfulness, and critical thinking. Additionally, Hays (2016) emphasizes the importance of humility alongside critical thinking, highlighting the need to recognize that other beliefs, behaviors, and traditions may be just as valid as one’s own values. This involves ongoing reflection on how personal viewpoints were formed and how life experiences have influenced those perspectives. It is critical to appreciate how the marginalized identities that one may hold structure their lived experiences and thought processes; how have their privileges played a protective role? And as a clinician, how are my identities shaping my conceptualization of a patient?
In group psychotherapy, it is crucial for group leaders to understand the impact of institutionalized oppression on minority groups, as these power imbalances are likely to be recreated between group members who hold privilege within a certain cultural group and those who do not. “Inattention to group process with regard to members’ diversity and privilege statuses may be re-traumatizing to group members who have survived socio-cultural oppression in their worlds outside the group” (Chang-Caffaro & Caffaro, 2018, p. 484). Referencing instances in cultural insensitivity between members in the group that resemble a minority group member’s real-world experience, Chang-Caffaro & Caffaro (2018) highlight the importance of the leader’s increased awareness and “experience with difference” in facilitating the group and moving it forward.
TCK as group leader
I recognize both the unique strengths and challenges that my identity as a TCK may bring to the group therapy dynamic as a leader. As an adult who has experienced not only third cultures but also various local cultures, I may more readily appreciate differences and find commonalities among people from diverse backgrounds. I’d like to think that I practice cultural humility quite naturally, as I am aware of the ongoing nature of exposure and learning, and the reality that there will always be new cultures, identities, and complex dynamics to explore. This mindset involves recognizing that no matter how much cultural knowledge I have accumulated, there is always more to discover, question, and integrate into my practice.
Some challenges I may face as a TCK group leader stem from navigating the complex intersectionality of my identities. I recognize that while I carry unique experiences, there is a risk of projecting my worldview onto group members or interpreting their experiences through my personal lens. This may result in assumptions that might not fully resonate with or reflect the lived realities of others. Furthermore, there is the potential for others to project only one or a few aspects of my identity onto me, limiting understanding of how I engage with the group. For example, as a nonreligious Israeli Jew, fellow Jewish group members may feel discomfort or hold subconscious resentment while trying to cling to the similarities and navigate the differences within our minority group.
This can be further complicated by the reality that I possess both privileged and marginalized identities, creating a balancing act in recognizing and navigating these dynamics. Some group members may feel disconnected or perceive my identity as too fluid, lacking deep cultural roots, which could hinder trust-building and rapport. Holding onto the intersectionality of my identity, particularly in spaces where others may not acknowledge or want to engage with such complexities, requires intentional effort and vulnerability. I must remain mindful that despite my exposure to diverse cultural settings, this exposure does not equate to a full understanding of the unique challenges each group member faces.
References
Chang-Caffaro, S., & Caffaro, J. (2018). Differences that make a difference: Diversity and the process group leader. International Journal of Group Psychotherapy, 68(4), 483–497. https://doi.org/10.1080/00207284.2018.1469958
Hays, P. A. (2016). Addressing cultural complexities in practice: Assessment, diagnosis, and therapy. https://openlibrary.org/books/OL3413489M/Addressing_Cultural_Complexities_in_Practice
Kim, Y. Y. (2008). Intercultural personhood: Globalization and a way of being. International Journal of Intercultural Relations, 32(4), 359–368. https://doi.org/10.1016/j.ijintrel.2008.04.005
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Riggio, R. E., & Riggio, H. R. (2001). Self-report measurement of interpersonal sensitivity. In Psychology Press eBooks (pp. 141–158). https://doi.org/10.4324/9781410600424-16
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