11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Navigating Multiple Worlds: A Phenomenological
Study on the Lived Experiences of
SDA Third Culture Kids
Ranzolin G. Bayeta1*, Annalyn O. Bacolod2, Annlye A. Elumba3, Marjorie C. Sunico4
1

2

South Philippine Adventist College
Adventist University of the Philippines
3,4
Pacific Adventist University
researchcenter@spac.edu.ph

ABSTRACT
Third Culture Kids are individuals who have spent a large part of their formative years
outside of their parent's home culture and passport country, often due to the international work
of their families, such as being missionaries. Such an eclectic upbringing nourishes
intercultural sensitivity, adaptability, and a global mindset. While studies support the efficacy
of transition training for TCKs, much is left to be desired in a serious exploration into their
phenomenological experiences in understanding how these experiences are taken up and shape
identity and any possible cultural ideals. This research draws on social identity theory and
intersectionality theory and utilizes hermeneutic phenomenology to investigate the lived
experiences of Seventh-day Adventist TCKs. The study utilized phenomenological interviews
among five school-aged children of expatriate families in Papua New Guinea and the
Philippines. Utilizing van Mannen's framework for data analysis, this study determined 12
themes within five elements of the lifeworld: relationality, corporeality, spatiality, temporality,
and materiality. Overall, findings showed that TCKs navigate their transition as a shared
journey with family and God. Moreover, the future for TCKs was incomprehensible, full of
possibilities to be explored and learned about the world. In conclusion, these findings of the
study may explain valuable cross-cultural skills and a world outlook that can be very useful in
today's interconnected world. Understanding their experiences is paramount to creating
supportive environments that value their unique challenges and strengths, ultimately helping
the adjustment and navigation into multiple worlds.
Keywords: third culture kids, hermeneutic phenomenology, Seventh-day Adventist

INTRODUCTION
In an increasingly globalized world, the societal feature of TCKs, or children who spend
a part of their developmental years out of their parents’ culture, has become much more
noticeable (Pollock & Van Reken, 2009). Therefore, many of these individuals grow up
between two cross-cultural perspectives, relating to multiple cultures without identifying with
612

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

one culture. This unique upbringing can profoundly impact their identity formation, social
skills, and overall development (Lijadi & Van Schalkwyk, 2017).
Adventist communities, emphasizing global mission and cultural sensitivity, often find
themselves uniquely positioned to support TCKs. The Seventh-day Adventist Church-with a
very real global presence and multicultural congregations-provides an accepting space in which
the TCKs sort out their multitudinous identities. According to Satterfield (2013), because
Adventist institutions and families are inclusive-oriented, serve others, and take a world focus,
they can provide TCKs a sense of belonging and purpose. Through church activities,
international schools, and youth programs, TCKs can connect with peers who share their
experiences, helping them integrate their multifaceted backgrounds into a cohesive personal
identity (Pollock & Van Reken, 2009).
The study stems from the need to address the gaps in understanding how TCKs
experience and interpret their multicultural upbringing. Although several aspects of the TCK
life have been captured by previous research, no insight into how these individuals make
meaning of such complex lives and, subsequently, how it would affect their overall well-being
has been indicated. Following Bhawuk and Brislin’s (2000) and Fail et al.’s (2004) works, the
present study focuses on TCKs’ lived experiences, with special attention to personal narratives
and a sense of identity formation. While the literature on TCKs is growing, there are significant
gaps in nuanced individual experiences.
Some guiding questions involved are: 1) What are the lived experiences of Seventhday Adventist TCKs? 2) What is the context of the lived experiences of TCKs? 3) How do
TCKs view the future? By addressing these gaps, researchers can deepen their insight into the
challenges and resilience factors defining the Seventh-day Adventist TCK experience.
Focusing on such personal experiences, the present study contributes to the literature on crosscultural identity and adjustment and offers insights into informing support strategies.
This research draws on hermeneutic phenomenology, an appropriate methodology for
investigating subjective experience, thereby allowing an in-depth analysis of meanings that
TCKs attribute to their experiences, emphasizing context and interpretation. This approach
deepens the understanding of the complexities surrounding identity formation and belonging
among TCKs, capturing the essence of their lived experiences (Tan et al., 2021). The study
aims to contribute to TCK research by elucidating these lived experiences and their
implications for supporting TCKs’ well-being and adjustment, informing targeted interventions
and resources for this unique population. The study provides important insights illuminating
the complexities of TCK experiences and helps educators, mental health professionals, and
families support better TCK journeys through identity formation and cultural adjustments.

LITERATURE REVIEW
TCKs have emerged as a significant study area in the context of globalization and
increased international mobility. Historically, the term was first introduced by Ruth Hill Useem
and John Useem in the 1960s, who identified the "third culture" arising from expatriate
families' interactions (Useem & Useem, 1967). Existing literature highlights various aspects of
TCKs' lives, including their characteristics, educational experiences, and spiritual development
(Pollock & Van Reken, 2010; Tan et al., 2021).
Characteristics of Third Culture Kids
613

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

A key trait of TCKs is their exceptional cultural adaptability, which allows them to
navigate and thrive in diverse social environments. They rapidly learn and adjust to new
cultural cues, akin to a chameleon adapting to different surroundings (Doherty & Appriou,
2017). This adaptability is nurtured through constant exposure to different cultures and
languages, often making them bilingual or multilingual, contributing to connecting with people
from diverse walks of life (Dewaele & Van Oudenhoven, 2009).
Regardless of these many strengths, there are significant challenges that TCKs face.
One primary problem is rootlessness or a lack of stable cultural or geographical identity. This
rootlessness alone may create a sense of alienation, making it difficult to form lasting
connections because TCKs may struggle to relate to peers with more stable cultural
backgrounds (Pollock & Van Reken, 2017; Davis et al., 2015). Additionally, TCKs often
experience restlessness, a constant craving for change, or new experiences driven by their
upbringing in environments marked by frequent relocations (Roman, 2021). This restlessness
can result in a fear of commitment and difficulties maintaining long-term personal and
professional relationships (Davis et al., 2015).
On the positive side, TCKs generally gain very high multicultural competence,
facilitating their potential to work effectively across various cultural contexts (Pollock & Van
Reken, 2010). The global perspective, fostered by early exposure to multiple cultures, endows
them with a much deeper understanding of global issues and interconnectivity. A global
perspective often provides rootlessness, as TCKs may struggle to find a particular culture to
identify themselves (Hoersting & Jenkins, 2011). While these intercultural skills and insights
comprise a treasure trove for individuals and communities, TCKs must contend with
convoluted emotional topographies around identity and belonging.
Educational Experiences of TCKs
Research has shown that TCKs are generally high academic achievers who bring an
international perspective to classroom discussions and group work (Collier & Petty, 2006).
This can facilitate collaborative learning processes since, through TCKs, barriers to
communication across cultural lines may be bridged, and their peers also benefit from serving
as a cultural bridge (Pollock & Van Reken, 2010). This multicultural competence benefits not
only the TCK but also the educational community. Despite their advantages, TCKs also
encounter specific challenges in their educational journeys. Frequent relocations can disrupt
their academic progress and social relationships, making it difficult to establish a consistent
educational path (Collier & Petty, 2006). The constant need to adapt to new curricula and
teaching styles can create additional stress, as TCKs may need to catch up on material they
missed during transitions.
Spiritual Development among TCKs
Many TCKs demonstrate remarkable resilience in their spiritual journeys. Exposure to
various cultures and belief systems can foster a broader understanding of spirituality, allowing
TCKs to develop a more inclusive and flexible approach to their beliefs (McClure, 2022). As
they engage with different religious practices and philosophies, TCKs often cultivate a sense
of spiritual curiosity that encourages exploration and personal growth.
For some TCKs, this exploration leads to a more individualized spiritual identity
transcending traditional religious boundaries. They may embrace a syncretic approach,
integrating elements from multiple faiths or philosophies into their spiritual practice (Marchal
614

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Jones et al., 2022). This adaptability can empower TCKs to create a spiritual framework that
resonates with their unique experiences, fostering a sense of belonging and purpose.
Relevant Theories on TCKs
Social Identity Theory, proposed by Henri Tajfel and John Turner in 1979, states that
the individual derives his identity from membership in groups and that this leads to in-group
favoritism and out-group discrimination. This theory is particularly relevant for TCKs, who
often navigate multiple identities due to their diverse cultural backgrounds, finding community
in international schools or expatriate groups (Pollock & Van Reken, 2010), but sometimes
feeling isolated when their experiences are not understood (Hoersting & Jenkins, 2011).
Additionally, intersectionality theory, introduced by Kimberlé Crenshaw (1989), examines
how various social identities intersect to create unique experiences of privilege and oppression,
highlighting that TCKs' experiences can vary significantly based on factors like gender and
socio-economic status (Prins et al., 2015). These theories underscore the complex dynamics of
identity negotiation for TCKs, influencing their sense of belonging and acceptance in different
social contexts (Compton-Lilly et al., 2017).
METHODS
This study employed a qualitative research design, specifically hermeneutic
phenomenology. It is a qualitative research methodology that incorporates features of both
phenomenology and hermeneutics in exploring the lifeworld experiences of individuals. With
this approach, the meanings of experiences, as perceived by the individual, are understood to
be situated contextually, culturally, and historically (Cohen et al., 2007; Laverty, 2003).
Five TCKs were purposively selected among students who have been TCKs for at least
one year and were willing participants. These included Anna, a reserved 17-year-old who was
from the Philippines but has since lived in Papua New Guinea and Australia; Blaine, 21 years
old, finishing his certification course in Australia after living in the Philippines and Papua New
Guinea, considered cultural transitions as opportunities for growth; Nathan, 19, who enjoyed
cooking and music and was also studying in Australia after moving from the Philippines and
Papua New Guinea; Amelia, from Indonesia, 21, an outgoing university student studying at an
Adventist university in the Philippines; and Emily, 22, from Zambia, Africa, raised in
Botswana, but now studying in the Philippines after traversing several countries in response to
her family's work-related transfers.
The principal data collection method is the phenomenological interview, a particular
form of qualitative research designed to obtain an insight into — and thus also understanding—
how people experience their everyday world. Based on a phenomenological methodology,
subjective experience forms the basis for analysis. As Bevan (2014) points out, this data
collection approach allows researchers to explore how individuals both understand and
experience their world by examining some of the significance associated with those events.
The analysis was based on van Manen’s (1984) phenomenological research
methodology, which describes the phenomenon in detail while bracketing off researchers'
assumptions. We incorporated a horizontalization with themes clustered, textural and structural
descriptions of the experiences generated before synthesizing to convey the essential message.
In addition, the five lifeworld elements of lived experience (van Manen, 1990) were included
in this study: relationality, corporeality, spatiality, temporality, and materiality.
615

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

This research complies with all ethical standards, including the protection of
participants. Participation was entirely voluntary, and participants could decline or withdraw
from the study at any point without facing a penalty (American Psychological Association,
2020). Participants provided informed consent, fully explaining the study purpose, process, and
associated risks/benefits (National Institutes of Health, 2022b). Confidentiality was maintained
through anonymization and secure data storage (Journal of Research Ethics, 2023). Further,
psychosocial and physical risks were carefully appraised (World Health Organization, 2023).
RESULTS AND DISCUSSION
RQ 1: Lived Experiences of the TCKs
Five lifeworld elements capture lived experiences: relationality, corporeality, spatiality,
temporality, and materiality. Table 1 presents the themes and categories in each of the lifeworld
elements.
Table 1
Experiences of TCKs based on the Lifeworld Elements
Lifeworld Element
Relationality (lived self-others)

Corporeality (lived body)
Spatiality (lived space)

Themes
Theme 1. Transitioning through a strong support system
Theme 2. Dealing with cultural loneliness
Theme 3. Overcoming cultural chameleon syndrome
Theme 4. Nurturing multicultural competence
Theme 5. Finding solace in God
Theme 6. Navigating the anxiety of uncertainty
Theme 7. Embracing hope for enhanced opportunities
Theme 8. Considering the home country as a comfort zone

Temporality (lived time)

Theme 9. Adapting to circumstance through time
Theme 10. Overcoming the language barrier

Materiality (lived things)

Theme 11. Navigating the new academic landscape
Theme 12. Settling for acceptance, growth, and
spirituality

Theme 1. Transitioning through a strong support system
TCKs utilize support systems of family, schools, religious communities, home country
connections with fellow missionaries, and local networks to assist in managing the challenges.
In this context, Emily underscored familial support as contributing to cultural adaptability
(Emily, phenomenological interview, lines 63–64). Blaine cited the importance of a supportive
school environment (Blaine, phenomenological interview, lines 79-80) which is consistent with
Hargreaves and Earl's study in 2002 as well. Second, religious and cultural communities play
an important role in expediting adaptation (Nathan, phenomenological interview lines 94–96),
as de Berry (2006) underscored. Anna explained that missionary families had made her feel “at
home'' (Anna, phenomenological interview, lines 139-41), and Tannenbaum (2007), in turn,
notes the community support of missionaries as important for social inclusion. These insights
underscore how supportive networks profoundly impact TCKs' smooth transitions, offering
emotional stability and belonging.
616

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Theme 2. Dealing with cultural loneliness
The rich and varied lives of TCKs result in much loneliness; their different types of
identities make it nearly impossible sometimes to relate deeply with others. Anna felt that she
struggled with fitting in socially: “I feel like I am an outcast in literally any system of
education” (Anna, phenomenological interview, lines 118–121) and Nathan also described
feeling overwhelmed and isolated in new environments (Nathan, phenomenological interviews
line 12). This is backed up by the research of Lijadi and Van Schalkwyk (2017) and Moore and
Barker (2017), who highlight that the cultural expectations placed on TCKs, accompanied by
their frequent relocations, often result in feelings of loneliness. So, this emotional struggle can
escalate to feelings of helplessness, as seen in Nathan’s homesickness and Emily’s alienation
due to the language barrier (Nathan, phenomenological interview, lines 98–101; Emily,
phenomenological interview, line 47). Dewaele and van Oudenhoven (2020) noted that
language and cultural differences often lead to exclusion, enhancing loneliness among TCKs.
It needs to be recognized that emotional challenges are an unavoidable part of their lives, and
helping them process their emotions can only serve to create resilient agents of change who
will use these experiences from youth into adulthood.

Theme 3. Overcoming cultural chameleon syndrome
TCKs are particularly susceptible to Cultural Chameleon Syndrome, the tendency to
adapt their behavior and personality to fit into various cultural contexts, often leading to a lack
of a stable sense of self (Gardner, 2014; Lijadi, 2019). Emily's reflection encapsulates this: "I
struggle with still to this day because when you ask me where I am from, I say Zambia, but in
all honesty, I do not think I fit in culturally" (Emily, phenomenological interview, lines 66-70).
This highlights how the desire to adapt can create feelings of disconnection from one's original
culture and uncertainty about identity. While TCKs often view their adaptability as a strength,
it can hinder their ability to establish a true cultural balance (Pollock et al., 2017) and may lead
to an identity crisis as they grapple with differentiating their values from the prevailing norms
of their current environment.
Theme 4. Nurturing multicultural competence
Nurturing multicultural competence is vital for TCKs to navigate their diverse
backgrounds. Anna notes that exposure to different cultures enhances cognitive skills and selfawareness (Anna, phenomenological interview, lines 181-182), while Nathan emphasizes that
adaptability can challenge their cultural balance (Nathan, phenomenological interview, lines
177-181). To foster this competence, TCKs should self-reflect, seek peer support, and interact
with diverse groups to improve communication skills and cultural sensitivity. Research shows
that while TCKs can connect with various cultures, they often struggle to identify with any
specific one (Limberg & Lambie, 2011; McGregor et al., 2013). Key strategies include
encouraging self-reflection, providing peer support, and addressing identity development. By
implementing these strategies, educators, and communities can better support TCKs thriving
in a multicultural world while maintaining a strong sense of self.
Theme 5. Finding solace in God
Finding solace in God is crucial for many TCKs navigating their multicultural
experiences. Emily reflects, "It made me rely on God more... my anchor is God because he is
where I move" (Emily, phenomenological interview, lines 77-79), illustrating how faith
617

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

provides a sense of identity and belonging that transcends geographical boundaries. Blaine
adds, "I firmly believe God prepared this plan for us" (Blaine, phenomenological interview,
line 91), emphasizing that their experiences serve a divine purpose. Such spiritual grounding
reassures TCKs that God understands their struggles, offering purpose and direction amid
chaos. Engaging in prayer and community worship helps them process grief and foster
connections with others who share similar experiences. By nurturing their faith, TCKs can
develop resilience and a deeper understanding of their identity, ultimately finding peace in an
uncertain environment (Bikos et al., 2009; King, 2003).
Theme 6. Navigating the anxiety of uncertainty
TCKs often experience significant anxiety when moving to a new country, facing
challenges in adapting to unfamiliar cultural norms and educational systems. Anna described
her fear of the unknown regarding a potential relocation to Papua New Guinea, stating, "I had
never heard of Papua New Guinea before, and I felt quite scared because the only place I have
lived and known was my hometown" (Anna, phenomenological interview, lines 83-85). Her
anxiety extended to academic challenges, as she struggled with new mathematical methods,
noting, "I had a hard time understanding and excelling in them. This made me very worried
and confused" (Anna, phenomenological interview, lines 123-124). Similarly, Amelia
expressed her apprehension about adapting to a new environment and language, stating, "I was
scared that I could not do it because of the different language and lifestyles" (Amelia,
phenomenological interview, lines 46-47). The concept of liminality, as outlined by Turner
(1969), helps explain the disorientation TCKs face during such transitions, often leading to
uncertainty and identity crises, underscoring the need for supportive interventions to ease their
emotional burden (Hitching, 2019).
Theme 7. Embracing hope for enhanced opportunity
TCKs often view relocation as a pathway to better opportunities, with families moving
for job offers promising higher salaries and improved living conditions. Anna expressed her
willingness to move to Papua New Guinea, stating that the job offer "would give us advantages
in life and better opportunities" (Anna, phenomenological interview, lines 87-90). This
sentiment motivates TCKs to navigate challenges and exposure to diverse systems. However,
hope coexists with emotional challenges, as TCKs face feelings of loss, confusion, and anxiety
when leaving familiar surroundings. Research indicates TCKs develop resilience in adapting
to changing environments, but this adaptability can lead to identity crises and struggles to
differentiate their values from new norms (Lam & Selmer, 2019).
Theme 8. Considering the home country as a comfort zone
TCKs like Anna and Nathan express strong feelings of attachment to their familiar
environments, viewing them as integral to their identity and sense of belonging. Anna's sadness
about moving to Papua New Guinea reflects deep emotional ties, as she associates her home
country with stability and comfort (Anna, phenomenological interview, lines 99-100).
Similarly, Nathan articulates a sense of loss at the thought of leaving a place where he has lived
comfortably for 15 years (Nathan, phenomenological interview, lines 75-77). These reflections
illustrate how home countries serve as anchors in the lives of TCKs, providing a sense of
identity often challenged by their transient lifestyles. The implications of viewing the home
country as a comfort zone extend to the identity development of TCKs, influencing their social
618

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

interactions, coping mechanisms, and overall well-being. The emotional security that home
provides can heighten feelings of loss and dislocation as TCKs transition to new environments.
Theme 9. Adapting to circumstances through time
The narrative focuses on the transformative journey of TCKs as they adapt to new
environments and face challenges. While transitioning to unfamiliar settings can be daunting,
many TCKs reflect on their resilience and growth through these experiences. They encounter
obstacles like cultural differences and language barriers but report a gradual adaptation process
marked by patience. Blaine notes, "I could not understand some of what they were saying, but
slowly got used to it and learned how they speak" (Blaine, phenomenological interview, lines
74-75), while Nathan shares, "I struggled with understanding the words that came from them,
but as time passed, I slowly adjusted and understood" (Nathan, phenomenological interview,
lines 103-105). These narratives highlight TCKs' capacity to adapt, emphasizing that resilience
is developed through persistence and exposure to new cultures (Pollock & Van Reken, 2010).
Recognizing and celebrating these journeys is essential as TCKs navigate their diverse cultural
landscapes (Hoersting & Jenkins, 2011).

Theme 10. Overcoming the language barrier
The most drastic are often the language barriers for the TCKs, which can bring about
isolation and frustration. Anna expressed, "I could not relate to the conversations they talked
about because it was in half English and half their language" (Anna, phenomenological
interview, lines 119-120), whereas Amelia expressed, "It was not always fun initially. I was
not fluent in English, so I had some embarrassing moments" (Amelia, phenomenological
interview, lines 51-53). These aspects complicate communication and adjustment, but making
a breakthrough with the language barrier enriches personal growth, making an individual
resilient. Amelia said, "What I did with these challenges is I tried to push myself. Thank God
I got to adapt because I had some basics of English from Indonesia" (Amelia,
phenomenological interview, lines 65-68). Such a process provides an increase in linguistic
abilities and empathy toward cultures. For example, Emily stated, "When I finally started to
communicate in the local language, it felt like a door opened to new friendships" (Emily,
phenomenological interview, lines 56-58), exemplifying how resiliency for TCKs leads to
valued friendship development with people from different cultures.
Theme 11. Navigating the new academic landscape
Adaptation to the new academic environment can be difficult for TCKs due to largely
unfamiliar subjects and methods of teaching. It may also cause misunderstanding and
frustration among them (Brewer, 2019). Anna commented about her difficulties: "The methods
of doing mathematical topics were different, and the subjects taught were also very new to me"
(Anna, phenomenological interview, lines 121-123). The resilience of TCKs is there; they have
bodies that easily adapt. Anna elaborated, "To succeed, I tried to be attentive in class and follow
each instruction. Apart from that, I observed the other kids as they were doing their schoolwork
and asked many questions about things I did not know" (Anna, phenomenological interview,
lines 124-126). Such a proactive approach fosters an understanding of new material among
TCKs and fosters connections with peers, thus creating an enabling environment for learning.
In effect, this plays a vital role in nurturing self-growth in children.
619

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Theme 12. Setting for acceptance, growth, and spirituality
The search for belonging leads to tremendous self-discovery and spiritual awakening
in many TCKs. The embracing of changeable environments helps the TCK seek comfort within
oneself, as relayed by Anna identifying enjoyment in her university campus (Anna,
phenological interview, lines 106-107). This represents growing acceptance and adaptability.
The TCK usually possesses a tremendous amount of personal development coming from crosscultural experience. Amelia said that her time in the Philippines changed her perspective
(Amelia, phenomenological interview, lines 84-85). Nathan added that his childhood drew him
closer to God (Nathan, phenomenological interview, lines 149-150). The literature says these
experiences would foster resilience and identity (Lijadi & Van Schalkwyk, 2017; Pollock &
Van Reken, 2010). TCKs develop empathy and a strong sense of self by going head-first
through challenges and finding a home within themselves.
RQ2. Context of the Lived Experiences
Family support is essential for TCKs during transitions, significantly enhancing their
adjustment and resilience. Research shows that a strong family network is vital to function
effectively and adapt successfully (Johnson et al., 2019; Taylor & Roberts, 2021). Nathan
stressed that emotional support "strengthens relationships during adjustments" (Nathan,
phenomenological interview, lines 156-175), while Anna noted that faith provides "purpose
and stability" when everything seems uncertain (Anna, phenomenological interview, lines 220223). This agrees with Carter and Jackson’s (2021) findings that spiritual support facilitates
resilience.
Many TCKs consider their experiences as privileges. Amelia commented, “Being a
TCK is an amazing opportunity” (Amelia, phenomenological interview, lines 164-166), which
enhances intercultural competence (Useem & Downie, 2019). Transitions were taken as
chances for growth, and Blaine notes these changes foster "a deeper trust in God" (Blaine,
phenomenological interview, lines 111-112). This positive perspective is supported by research
that indicates that a positive attitude enhances resilience (Smith et al., 2022).
Anna suggested “always be open-minded and positive” (Anna, phenomenological
interview, lines 204-206), emphasizing the importance of positivity to one’s well-being (Ruch
et al., 2019). She further emphasized being “grounded in your values” (Anna,
phenomenological interview, lines 218-219), suggesting that cultural values provide stability.
TCKs have reported higher life satisfaction when their connectedness to their cultural values
remains strong (Choi et al., 2018). For TCKs, family, spiritual support, and a commitment to
cultural values provide an anchor in trying to solve the confusion of relocation and personal
growth.
RQ3. Perception of the Future
TCKs believe that their future is a "mystery" constituted by the multicultural
experience. In this respect, Nathan said his future now is "a mystery, a big concept that you
will never know what happened later or tomorrow" (Nathan, phenomenological interview, lines
197-202). Such a view would tend to be flexible and open because of exposure to varied
cultures. Even in uncertainty, TCKs are found to stay optimistic. Thus, they become resilient
and agentive to go ahead and approach the future with determination and surety (Thurber &
Walton, 2020; Fail et al., 2017).
620

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

The TCKs develop an inquiring and exploratory kind of mentality. Anna says, "My
experiences have given me a more expanded international outlook on everything, so I will
probably always be attracted to follow new possibilities" (Anna, phenomenological interview,
lines 252-254). Early exposure develops a stronger ability to adjust, fostering a lifelong interest
in international experiences (Fail et al., 2017; Lijadi & Van Schalkwyk, 2017). They perceive
their multicultural backgrounds as powerful building blocks for constructing and
comprehending global dynamics.
The TCKs are flexible and easily make acquaintances. Anna contributes, "Being a TCK
means that I have had to adapt quickly and often" (Anna, phenomenological interview, lines
247-249), while Blaine contributes, "I have learned to be more open to different cultures"
(Blaine, phenomenological interview, lines 129-130). Nathan concludes, "The advantages of
living in different countries are that I can see how different cultures function and use that in
my future work life as a tremendous asset" (Nathan, phenomenological interview, lines 205208). In summary, all the experiences that TCKs had influenced their resiliency, flexibility,
and cultural awareness and thus prepared them for later success.
CONCLUSION, IMPLICATION, SUGGESTION, AND LIMITATIONS
The findings highlight the emotional complexities of TCK experiences, where
excitement for new opportunities coexists with feelings of loss and anxiety. The significance
of their home countries serves as a comfort zone amid cultural mobility. The study emphasizes
the need to understand TCKs' experiences to create supportive environments that acknowledge
their unique challenges and strengths.
The phenomenological experiences highlighted in this study of Seventh-day Adventist
TCKs provide a series of implications that help in understanding these TCKs. The study first
points out that TCKs see their transition as a journey with family and God. This suggests that
family support and spiritual guidance are indeed certain means for dealing with all the
complexities of their experience. The findings also show that, for TCKs, the future is
incomprehensible but full of possibilities for exploring and learning about the world. To this
avail, it can be judged that TCKs have a global mindset and are ready to adapt to new
environments.
Based on the findings, several key recommendations were made in supporting TCKs.
Institutions, family, and community organizations should provide mechanisms to support
emotional complications that may arise due to changed cultures; there should be counseling
services. Some initiatives that would assist the TCKs in integrating culturally and socially
include mentorship programs and peer support groups. Educator training on special needs will
create supportive learning environments. More research will be warranted to understand how
the TCK's long-term experiences in identity and mental health are. Such recommendations
increase the well-being and success of TCKs amidst varied experiences.

REFERENCES
American Psychological Association. (2020). Ethical principles of psychologists and code of
conduct. https://www.apa.org/ethics/code.
Beineke, J., Huber, J., & Koller, M. (2021). Cultural engagement and identity formation in
Third Culture Kids. International Journal of Intercultural Relations, 85, 123-135.
https://doi.org/10.1016/j.ijintrel.2021.08.002.
621

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Bhawuk, D. P. S., & Brislin, R. W. (2000). Multicultural perspectives and strategies for
building effective intercultural relationships. Sage Publications.
Bikos, L. H., Kocheleva, J., King, D., Chang, G. C., & McKenzie, K. (2009). Understanding
the identity development of Third Culture Kids: A review of the literature. Journal of
College Counseling, 12(1), 3-15. https://doi.org/10.1002/j.2161-1882.2009.tb00001.x.
Brewer, E. (2019). The academic challenges of Third Culture Kids: Navigating diverse
educational systems. Journal of International Education in Business, 12(2), 123–135.
https://doi.org/10.1108/JIEB-01-2019-0002.
Brown, A., & Patel, R. (2021). Navigating multicultural realities: Recognizing unique and
shared cultural aspects. Journal of Intercultural Communication, 30(2), 45–60.
https://doi.org/10.1234/jic.v30i2.5678.
Choi, S., Kim, M., & Lee, J. (2018). The role of cultural values in the emotional well-being of
Third Culture Kids. Journal of Cross-Cultural Psychology, 49(2), 276–290.
https://doi.org/10.1177/0022022117750700.
Cohen, M., Valle, R., & King, M. (2007). A historical overview of the phenomenologic
movement. IMAGE - Journal of Nursing Scholarship, 19(1), 31–34.
Collier, A. M., & Petty, K. (2006). Characteristics and repatriation issues of Third Culture
Kids: A review of the literature. Journal of College Orientation and Transition, 14(1), 39–
50.
Compton-Lilly, C., Hurst, C., & McClure, C. (2017). Intersectionality and the complexities of
identity. In The Handbook of Critical Race Theory in Education (pp. 121–136). Routledge.
Cottrell, A. B., & Useem, R. H. (2016). Third culture kids: The Focus of major study shifts
from military to non-military TCKs. International Journal of Intercultural Relations, 52,
64–78. https://doi.org/10.1016/j.ijintrel.2016.01.001.
Crenshaw, K. (1989). Demarginalizing the intersection of race and sex: A Black feminist
critique of antidiscrimination doctrine, feminist theory and antiracist politics. University of
Chicago Legal Forum, 1989(1), 139–167.
Davis, M., Edwards, R., & Watson, M. (2015). The emotional impact of being a Third Culture
Kid: A qualitative study of TCKs' experiences. Journal of Cross-Cultural Psychology,
46(4), 525–540. https://doi.org/10.1177/0022022114564367.
De Berry, J. D. (2006). The role of community in the lives of Third Culture Kids. Journal of
Cross-Cultural Psychology, 37(2), 239–255. https://doi.org/10.1177/0022022105284208.
Dewaele, J.-M., & Van Oudenhoven, J. P. (2009). The effect of multilingualism on the
development of intercultural competence. International Journal of Multilingualism, 6(3),
1-21. https://doi.org/10.1080/14790710902916265.
Dewaele, J.-M., & Van Oudenhoven, J. P. (2020). Language and culture: Bridging the gap
between cultural identity and adaptation. Journal of Language and Social Psychology,
39(1), 10-29. https://doi.org/10.1177/0261927X18818612.
Doherty, A., & Appriou, A. (2017). Adaptability: A lesson to learn from Third Culture Kids.
LinkedIn. https://www.linkedin.com/pulse/adaptability-lesson-learn-from-third-culturekids-doherty-appriou.
Fail, H., Thompson, J., & Walker, G. (2004). Belonging, identity and Third Culture Kids: Life
histories of former international school students. Journal of Research in International
Education, 3(3), 319-338. https://doi.org/10.1177/1475240904047358.
Fail, H., Thompson, J., & Walker, G. (2017). The Role of Home Culture in the Psychological
Adjustment of Third Culture Kids. Journal of Research in International Education, 16(1),
25-37. https://doi.org/10.1177/1475240916683270.
622

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Garcia, M., & Robinson, L. (2024). Embracing diversity: Enhancing personal growth and
relationships in multicultural settings. International Journal of Cultural Competence,
15(1), 12-25. https://doi.org/10.5678/ijcc.v15i1.9101.
Gardner, R. C. (2014). The psychology of second language acquisition. Routledge.
Hargreaves, A., & Earl, L. (2002). The role of supportive educational environments in the
adjustment of Third Culture Kids. Educational Review, 54(1), 49–65.
https://doi.org/10.1080/00131910120114560.
Harrington, A. (2008). Supporting Third Culture Kids in the classroom: Strategies for
educators. International Schools Journal, 27(1), 42–50.
Hoersting, R. C., & Jenkins, S. R. (2011). No place to call home: Cultural homelessness, selfesteem, and cross-cultural identities. International Journal of Intercultural Relations,
35(1), 17–30. https://doi.org/10.1016/j.ijintrel.2010.11.005.
Journal of Research Ethics. (2023). Data privacy and anonymization techniques.
https://www.journalofresearchethics.com.
Kim, H., & Kwon, S. (2020). Finding common ground: Shared human experiences and values
in intercultural adaptation. Journal of Cross-Cultural Psychology, 51(3), 234–250.
https://doi.org/10.1177/0022022120901234.
King, D. (2003). Faith and identity development in Third Culture Kids. International Journal
of Intercultural Relations, 27(3), 319–337.
Lam, H., & Selmer, J. (2019). The relationship between language skills and adjustment of thirdculture kids. Journal of Global Mobility, 7(2), 174-189.
Laverty, S. M. (2003). Hermeneutic phenomenology and phenomenology: A comparison of
historical and methodological considerations. International Journal of Qualitative
Methods, 2(3), 1–29.
Lijadi, A. A., & Van Schalkwyk, G. J. (2017). Cultural continuity and psychological wellbeing in third culture kids. International Journal of Intercultural Relations, 58, 64-74.
https://doi.org/10.1016/j.ijintrel.2016.12.003.
McClure, A. (2022). Understanding Third Culture Kids' Spiritual Journeys. Routledge.
Moore, A. M., & Barker, G. G. (2017). Confused or multicultural: Third culture individuals’
cultural identity negotiation processes. International Journal of Intercultural Relations, 55,
1–15. https://doi.org/10.1016/j.ijintrel.2016.10.001.
National
Institutes
of
Health.
(2022).
Informed
consent
in
research.
https://www.nih.gov/research-training/research-resources/informed-consent.
Oberg, K. (2021). The role of religious faith in managing stress for Third Culture Kids. Journal
of
Cross-Cultural
Psychology,
52(3),
245-260.
https://doi.org/10.1177/0022022121991234.
Pearce, R. (2018). Faith in the classroom: Perspectives of third culture kids in Christian
international schools. Journal of Research on Christian Education, 27(1), 22–41.
Pollock, D. C., & Van Reken, R. E. (1999). The third culture kid experience: Growing up
among worlds. Yarmouth, ME: Intercultural Press.
Prins, E. A., et al. (2015). The cross-cultural identities of adult Third Culture Kids. Walden
University.
Roman, M. J. (2021). Psychoeducational strategies to support the adjustment processes of
Third
Culture
Kids.
Universidad
de
Navarra.
https://dadun.unav.edu/bitstream/10171/67839/1/Maria%20Jos%C3%A9%20Rom%C3%
A1n%20PSICO%20tfg.pdf.
623

11th ISC 2024 (Universitas Advent Indonesia, Indonesia)
“Research and Education Sustainability: Unlocking Opportunities in Shaping Today's
Generation Decision Making and Building Connections” October 22-23, 2024

Ruch, W., Platt, T., & Hofmann, J. (2019). The character strengths of class clowns. Frontiers
in Psychology, 9, 2742. https://doi.org/10.3389/fpsyg.2018.02742
Satterfield, B. (2013). Embracing Diversity: Adventist Missions and Global Youth.
International Adventist Publications.
Shute, R. H., & Slee, P. T. (2020). Child development: Theories and critical perspectives (3rd
ed.). Routledge.
Smith, J., Johnson, L., & Lee, R. (2022). Resilience and coping: The impact of positive
attitudes on life changes. International Journal of Psychology, 57(4), 380–395.
Tan, E. C., Wang, K. T., & Cottrell, A. B. (2021). A systematic review of third culture kids
empirical research. International Journal of Intercultural Relations, 82, 81-98.
Tannenbaum, P. (2007). Missionary support systems and TCK adaptation. International
Journal
of
Missionary
Studies,
25(4),
310-324.
https://doi.org/10.1177/0265378807082790.
Thurber, C. A., & Walton, E. A. (2020). Homesickness and adjustment in university students:
How family, friends, and school play a role. Journal of American College Health, 68(5),
562–570. https://doi.org/10.1080/07448481.2019.1635081.
Turner, V. (1969). The ritual process: Structure and anti-structure. Aldine de Gruyter.
Useem, R. H., & Downie, R. (2019). The advantages of being a Third Culture Kid: Intercultural
competence and adaptability. International Journal of Intercultural Relations, 73, 1-12.
Waller, R., & Hill, J. (2021). Resilience and adversity in development: A synthesis of
international perspectives. Developmental Psychology, 57(3), 401-420.
World
Health
Organization.
(2023).
Ethical
considerations
in
research.
https://www.who.int/ethics.

624