Ambivalent 'selves': Japanese women's diasporic experiences in Australian higher education

In an age of globalisation and internationalisation, how women learn to represent themselves in terms of their cultural, social and gender identities in the wider world is significant. A group of 17 Japanese women studying in postgraduate courses in three Australian universities were interviewed for part of this longitudinal project, and their case studies are presented in this paper to portray the women's lived experiences and interpret how higher education overseas affects their reconstruction of their 'selves' and traditional Japanese femininity. I set my analytic framework through a discussion of the forceful globalisation of higher education and discourses of identity and 'self', and then analyse the present status of Japanese women in contemporary Japan. I then provide excerpts of the women's narratives which indicate ambivalent 'selves' in transition. Two possibilities have arisen from their narratives to illuminate this ambivalence - one possibility is that women's positive experiences in Australia and their increased and diverse exposure to and experience of other cultures may influence cultural change such as the transformation of constructs of women at home, and challenge existing identity and femininity discourses in Japan. The second possibility is that negative aspects of their 'diasporic experiences' can also articulate other complex identity politics, such as Japanese women's 'double marginalisation' which means being both a woman and a member of an ethnic minority group, conflicts between the homogenisation of 'Asian women' and representations of 'new Japanese women', and their sense of belongingness to their original culture. These contradictory phenomena of identity formations within Japanese women have the potential to shift the debate and challenge current essentialist views of hegemonic homogenisation of regional identities.

Merton's true self and the psychology of the dialogical self

Thomas Merton pursued a life-long quest to grasp the nature of the “true self.” This is the self that lives in and through Christ. Opposed to this is the false self that is expressive of infidelity. It is argued that the interaction between the true and false selves constitutes a dialogical process. The thesis of the essay is that this interaction expresses the dynamics associated with what some psychologists refer to as the “dialogical self.” The dialogical self is a model of the inner life that draws attention to the interpretive process required to deal with the many voices that get internalized in an engagement with the world.