Leaving Well

“How do we help our children leave well? How do we finish up well ourselves?”, Tom* asks Liz*, their member care worker.  Tom, Nadia* and their two children will soon be leaving Chile* to return ‘home’ to Brisbane, after 11 years serving as church planters.  

What would you say or do?

Liz, who has just started working for Tom and Nadia’s agency, wonders, “What training and resourcing does the agency provide about how to leave well?”  

Analysis

Transition

Tom, Nadia and their children are about to transition from one cultural context to another, a process which provides various challenges. 

Donovan (1991:182) represents the experience of major transition as similar to a river crossing.  

The cross-cultural workers were contributing prior to leaving location. Once they have transitioned, or spent some time adjusting to a new place, they will again be contributing. However, during the transition, cross-cultural workers typically feel like they are just surviving or even drowning. This disorientation or struggle occurs to a lesser or greater extent depending on the magnitude of the transition involved.  Transitioning back ‘home’ is typically one of the most difficult and lease expected ‘drowning’ experiences.

Will Tom, Nadia and their children sink or swim during their transition back to Brisbane?  How much do they need to change? And what can be done to mitigate their experience?

Leaving well can ease the stress of transition.  The acronym ‘RAFT’ is a tool to assist workers to finish up well (Pollock et al., 2017: 240-6).

RAFT

Cross-cultural workers can build a ‘RAFT’ to assist then to leave well.  

R – Reconciliation

It is important for cross-cultural workers to reconcile as much as they are able. Bitterness can be caused by ‘unfinished business’. Sometimes bridges need to be built. “It’s so easy to get on a plane and leave without ever asking for forgiveness or giving forgiveness.”  (Neigh)

My story illustrates the weight that can be carried when conflicts are unresolved:

As I was about to transition ‘home’ some years ago, a conflict arose with a friend about an electrical appliance.  My friend wanted to buy it for a business venture but I had already promised it to someone else. According to my friend’s worldview, our relationship trumped my promise to sell it to another.  However, according to my worldview, my promise trumped my friend’s claim. Due to the late occurrence of this conflict, the busyness of the last few days and the remoteness of her house, this conflict wasn’t resolved before I departed.  It was also impossible for me to achieve any conflict resolution at a distance (neither phone, mail or internet was a viable way to communicate with her at that time).  After returning to Australia, memories of our conflict came to mind from time to time, and I felt sad about it. Fortunately, during a return visit a few years later, there was opportunity for resolution of our conflict.

Author, 2022

Have Tom, Nadia and their children any bridges to build before they leave? 

A – Affirmation

Affirming people during the leaving process blesses relationships. Good closure includes acknowledging the blessings that relationships have brought, appreciating them and mourning their passing. This step can remind cross-cultural workers of what they have gained in that place and can be part of thanking God for what He has given them.  “It is not only affirming to the one who receives the note or word of thanks, but it helps to cement some of the good memories” that have been experienced by those leaving (Neigh). 

Knell (2006: 39) argues that affirmation is “saying what was good about the experience” and “prevents leaving from becoming a funeral”.  This could include a celebration of God’s faithfulness during their time of service, including how God has changed people’s lives in their community.

It is important to reconcile and affirm early, as it is easy to run out of time during the busyness of finishing up.  

Affirmation occurs differently in different cultural contexts.  In some contexts affirmation may be a written note, in others a gift or in others a verbal affirmation, either publicly or privately.

Have Tom, Nadia and their children affirmed others when leaving in the past? 

F – Farewells 

It is also important to say goodbye in culturally appropriate ways.  This not only applies to saying goodbye to people, but also to places, pets and possessions.

A story illustrates the fallout that can occur if this is neglected. Once John*, a short-term worker jumped on a bus and left a team he had been working with without saying goodbye.  A little later, some team members asked, “Where’s John?”.  They expressed grief when they discovered that he had left on the weekly bus without saying goodbye. In their eyes, John’s leaving without taking the time to farewell the team reflected poorly on his relationship with them. John’s service and witness was impacted by the manner in which he left.

For parents, this process also includes taking time to facilitate their children saying goodbye to their friends at school and in other communities. When visiting places and people for the final time, it is helpful to verbalise that it is the last visit. Taking lots of photos of favourite spots and people can be a useful tool (eg. Peanut seller, monkeys).  

Sometimes saying goodbye may involve taking time off work to visit significant people and places. Barclay (personal correspondence, 2022) reported that he undertook motorbike rides around India with each of his sons before they left for Australia.

How have Tom and Nadia farewelled when leaving in the past?

T – Think destination 

Think destination refers to looking ahead to life in the future destination reminding cross-cultural workers of the importance of planning appropriately for life in their future there.  This includes thinking about housing, schooling, work and church options.  Building a network of resources, including people and agencies, can also assist with the transition process. 

Think destination also includes reflecting on the families’ expectations about their future destination. It is easy to plan a return ‘home’ with rose-coloured glasses (Knell, 2006:42).  Realistic expectations are a key factor in mitigating the stress of transition (Ward et al., 2001:77).  Friends and colleagues can assist cross-cultural workers set realistic expectations. 

So often we go into new situations, like returning to [home], either for furlough or permanently and never once stopped to think through what we expect life, future assignment, friends, etc to be like. Those of who have been in the host country for a short period of time in particular, often falsely assume everything is going to be the same when they return. 

Neigh

Unexpected departures

Those who don’t have a chance to RAFT typically have a more challenging re-entry.  

“Unfortunately those who face evacuation, or emergency medical or family leave, often find this step impossible to do. When this step is short circuited an extra amount of attention needs to be given, to make sure that we are dealing with the issues and grieve the losses that have occurred” 

Neigh

Negative alternative

It is important to give attention to emotions when leaving and includes coming to terms with the reason for leaving (Knell, 2016:38). There can be disappointment, anger or bitterness at the end of service.  These can then be taken forward with the move and be an extra burden to carry.

Barclay (personal correspondence, 2022) suggests that if RAFT is not done well, a negative alternative to RAFT may result:

  • Resentment
  • Anger/angst
  • Fears
  • Trauma

Bringing good closure to a period in your life enables you to make a good beginning in the new place. It also helps you build on past experiences and learn from them. Good closure also helps you find something positive in what may have been a negative experience. 

Knell, 2016:38

Time and Lifelines

As well as leaving well, time and lifelines also mitigate the transition process. You can read more about this at Barclay’s (personal correspondence, 2022) Transition River Activity.

A story to consider

Whilst returning to Jerusalem at the end of his third journey, Paul called the elders of the Ephesus church to come down to Miletus to meet with him to farewell them.  

When they arrived, he spoke to them. “You know how I lived the whole time I was with you,” he said. “From the first day I came into Asia Minor, I served the Lord with tears and without pride. I served him when I was greatly tested. I was tested by the evil plans of the Jews who disagreed with me. You know that nothing has kept me from preaching whatever would help you. I have taught you in public and from house to house. I have told both Jews and Greeks that they must turn away from their sins to God. They must have faith in our Lord Jesus.

“Now I am going to Jerusalem. The Holy Spirit compels me. I don’t know what will happen to me there. I only know that in every city the Spirit warns me. He tells me that I will face prison and suffering. But my life means nothing to me. My only goal is to finish the race. I want to complete the work the Lord Jesus has given me. He wants me to tell others about the good news of God’s grace.

“I have spent time with you preaching about the kingdom. I know that none of you will ever see me again. So I tell you today that I am not guilty if any of you don’t believe. I haven’t let anyone keep me from telling you everything God wants you to do. Keep watch over yourselves. Keep watch over all the believers. The Holy Spirit has made you leaders over them. Be shepherds of God’s church. He bought it with his own blood. I know that after I leave, wild wolves will come in among you. They won’t spare any of the sheep. Even men from your own people will rise up and twist the truth. They want to get the believers to follow them. So be on your guard! Remember that for three years I never stopped warning you. Night and day I warned each of you with tears.

“Now I trust God to take care of you. I commit you to the message about his grace. It can build you up. Then you will share in what God plans to give all his people. I haven’t longed for anyone’s silver or gold or clothing. You yourselves know that I have used my own hands to meet my needs. I have also met the needs of my companions. In everything I did, I showed you that we must work hard and help the weak. We must remember the words of the Lord Jesus. He said, ‘It is more blessed to give than to receive.’ ”Paul finished speaking. Then he got down on his knees with all of them and prayed. They all wept as they hugged and kissed him. Paul had said that they would never see him again. That’s what hurt them the most. Then they went with him to the ship.

Acts 20:18-38

In this, Paul’s last in-person communication with the elders from Ephesus, he weaves a review of his ministry amongst them, as well as looking forward to his future ministry, before handing the elders over to God.  Prayer and farewelling occurred at their parting, when emotions ran high. 

It is interesting to note that the form of Paul’s speech to the Ephesian elders is “a type commonly found in farewell addresses” at the time (Williams, 1990: 350). 

What happened? How were these cross-cultural workers cared for?

Liz encouraged Tom, Nadia and their family to review their ministry and to celebrate what God has done through them, just as Paul did with the Ephesian elders. 

Liz also encouraged the family to have fun doing the Transition River Activity, facilitating reflection on their experiences of transition including RAFT and their lifelines. She sent them the book ‘Burn Up or Splash Down: Surviving the Culture Shock of Re-entry’ by Marion Knell which contains more information about RAFT, as well as about the re-entry which is ahead of them.   

Liz facilitated Tom, Nadia and their children to reflect on their expectations about their future life in Brisbane by sending them the RAFT Worksheet  (https://www.mtwcare.org/uploads/8/9/8/6/89863841/raftworksheet.pdf). 

Liz could assess their expectations.  Are they too high, too low or realistic? For example ‘What are the children’s expectations about extended family contact?’

Liz could also ask Tom and Nadia, “Where is God in all of this?”  

If appropriate, Liz could encourage them to pray and commit their church plant and their transition to God, just as Paul did.

As Tom and Nadia hadn’t heard of RAFT before, Liz investigated the agency’s member care programme to determine what training and resources were provided systemically to cross-cultural workers leaving for and returning from location. She discovered that any resourcing and training was adhoc.  Liz decided to set up a programme to:

  • train all new cross-cultural workers about the RAFT process at least six months before their departure for location and 
  • send RAFT resources to all cross-cultural workers at least six months prior to their return from location.

* All names of people and places in this blog have been changed to provide anonymity.

Recommended Reading

Knell, M. (2006) Burn Up or Splash Down: Surviving the Culture Shock of Re-entry. Downers Grove, IL: Intervarsity Press.

Other References

Bouncing Back – Transition and Re-entry Planning for the Parents of Foreign Service Youth (2022) U.S. Department of State. Available at: https://www.state.gov/global-community-liaison-office/education-and-youth/bouncing-back-transition-and-re-entry-planning-for-the-parents-of-foreign-service-youth/.

Donovan, K. (1991) Growing Through Stress. Sydney, Australia: Aquila.

Foyle, M.F. (1987) Honorably Wounded. Europe: MARC.

Jordan, P. (1992) Re-Entry: Making the Transition from Missions to Life at Home. Seattle, WA: YWAM.

Knell, M. (2001) Families on the Move: Growing Up Overseas – and Loving it! Wheaton, Ill: Monarch.

Neigh, M. (unknown) ‘Closure – Building a “RAFT”’. Barnabas International. Available at: https://www.instituteofworldmission.org/wp-content/uploads/2020/04/RAFT.pdf. Accessed 2022.

Pascoe, R. (1999) Culture Shock! Successful Living Abroad: A Parent’s Guide. Portland, Oregon: Graphics Arts Center.

Pirolo, N. (2000) The Re-entry Team: Caring for Your Returning Missionaries. San Diego, CA: Emmaus Road International.

Pollock, D.C., Van Reken, R.E. and Pollock, M.V. (2017) Third Culture Kids: Growing Up Among Worlds. Third. Boston, MA; London: Nicholas Brealey.

RAFT Rethinking the Transition Process for Missions (2022) Center for Mission Mobilization. Available at: https://www.mobilization.org/sender-care/season-10/.

‘RAFT Worksheet’ (2005). Interaction International, Inc. Available at: https://www.mtwcare.org/uploads/8/9/8/6/89863841/raftworksheet.pdf.

Ward, C., Bochner, S. and Furnham, A. (2001) The Psychology of Culture Shock. East Sussex: Routledge.

Williams, D.J. (1990) Acts. Massachusetts: Hendrickson (New International Bible Commentary, 5).

Culture shock – it’s real!

“At the beginning of our time in Dhaka, our senses were assaulted – taxi drivers vying for our custom, gangs of dogs, monkeys, dust, smog, waking to the sounds of hacking and spitting early in the morning from those living above us.  Smells, both wonderful (spicy food and woodsmoke) and the unpleasant (sewerage and rubbish in the streets).  Initially, we bounced around finding all the new experiences fun and exciting!  However, after a while the tide began to turn.

Stomach upsets and sickness were challenging…

Tiredness set in … 

Now we are feeling overwhelmed!  Some of the family don’t even want to go out.

I dislike the squat toilets.  The local dress I wear, including scarf, pants and tunic consist of great quantities of fabric which have a mind of their own and easily fall into the toilet. 

I hate the traffic.  “There are just no road rules here!” 

Leonie* is speaking to Liz, her member care worker, during a Zoom call a couple of months after she, her husband James* and their four children arrived in Dhaka.

What would you say or do?

Analysis

Leonie and her family are experiencing culture shock.

Culture shock

Culture shock, or acculturative stress, as some prefer to label it, is used to describe the impact of a change of culture on an individual. Oberg (1960: 176), an anthropologist, was the first to use the term culture shock, describing it thus:

Culture shock is precipitated by the anxiety that results from losing all our familiar signs and symbols of social intercourse.  These signs and cues include the thousand and one ways in which we orient ourselves to the situations of daily life… Now these cues, which may be words, gestures, facial expressions, customs, or norms are acquired by all of us in the course of growing up and are as much a part of our culture as the language we speak or the beliefs we accept.  All of us depend for our peace of mind and our efficiency on hundreds of these cues, most of which we do not carry on the level of conscious awareness.

Boch (1970: x) writes that ‘the person subject to extreme culture shock is often unsure whether he has gone mad, or whether all the people around him are crazy – perhaps both!’ 

Culture shock ‘applies to any new situation, job, relationship, or perspective requiring a role adjustment and a new identity… It is a normal, inevitable reaction in cross-cultural situations. It doesn’t strike suddenly, or have a single principle cause, but builds up slowly from a series of events’ (Wilson, 1996: 444)

These events arise out of the differences experienced. 

Differences 

Various differences precipitate culture shock. People and places look and smell different.  The difference may be physical including a change in diet and exposure to bacteria and viruses, precipitating illness.  Consequentially, cross-cultural workers may fear for their health and safety.  Differences in toilets, climate or housing may be challenging.  There may be social differences, with language challenges, different communication patterns, customs and values.  Social norms might be different including a different attitude to time.  Cross-cultural workers may not know what is going on, what is expected of them or where to find things.  Worship at church may be different.  Cross-cultural workers may also experience theological shock, particularly if some of their theological positions or ‘truisms’ are challenged.

Cross-cultural workers may experience a sense of loss: homesickness, support networks, routine and roles. Often cross-cultural workers experience reductions in productivity and efficiency. Cross-cultural workers are starting from the beginning with everything. They ask questions such as:

  • Who am I? 
  • How can I communicate? 
  • Where can I fit in? 
  • Who will be my friends? 
  • What can I do? 
  • What can I eat? 
  • How do I clean my teeth?

Cultural incidents 

Cultural incidents also occur during social interactions due to social differences (Storti, 2001: 61-2).

One type occurs when the behaviour of people from another culture confuses, frustrates, or disgusts the expatriate and may lead to a withdrawal from the relationship. 

Adapted from Storti (2001: 61)

The second type occurs when the behaviour of expatriates confuses, frustrates, or disgusts someone from another culture which may also result in withdrawal from the relationship.

Adapted from Storti (2001: 62)

Expectations

If cross-cultural workers are expecting the differences they encounter when entering another culture, the extent of their culture shock will be moderated. Further, researchers argue that realistic expectations facilitate adjustment (Ward, 2001: 77).  Embracing these differences is the start of the process of fitting in.

Hopefully culture shock did not come as a surprise, since it is normal, healthy and critical to the process of inculturation. 

What differences were James, Leonie and their children expecting to encounter?  Were their expectations realistic?

Changing identity

Elmer’s (2002: 66) diagram shows some cross-cultural workers adjust and others don’t.

Some cross-cultural workers have corners knocked off their square heads during transition!  The cross-cultural workers who retain their square heads cause more irritation to their host community.  It is easier for cross-cultural workers to retain their square head (if they have power in their context, whether from the money they bring or the positions they hold). Cultural imperialists do this. Most cross-cultural workers want to transition to an ‘octagonal’ head, so that they don’t bump the local people as much.  

Stages and symptoms of culture shock

Culture shock feels like a roller coaster ride often depicted by a ‘U curve’. 

The first stage is the honeymoon phase, after which cross-cultural workers move into the avoidance, anger and acceptance stages. 

During the honeymoon phase cross-cultural workers are often excited to try new things, explore the new environment and have plenty of energy to do so.  

Gerald Durrell’s biography describes his experience of arriving in Cameroons, mirroring Leonie’s families’ experience.

For Gerald and his friend John Yealland every minute of those first few days in Africa – every site, every sound, every face, every creature, every plant – was a source of wonder and delight. It was as if they had been born again – nothing was familiar, nothing expected. Hither and thither they went, ecstatic and bemused, [like men in a masculine trance].

Botting (2014: 116)

It is helpful if cross-cultural workers use the energy of the honeymoon phase to develop social and spiritual supports for a healthy adjustment.  

After a while, however, people run out of energy.  Culture shock can feel like wading through mud.  There is resistance all the time, in every activity, with a cloud of uncertainty about the possible dangers ahead. Tiredness is a common symptom.  So much change is required and change consumes energy.  It has been found that people typically operate at about 70% of their usual capacity at this time. 

The tiredness, withdrawal and irritability experienced during culture shock are challenging for those experiencing it, as well as for those around them.

During the avoidance phase, cross-cultural workers are often distracted, feel lonely and withdraw.  Withdrawal is commonly expressed through the use of distractions, such as the excessive use of social media or, even more problematically, through porn or alcohol. Cross-cultural workers may feel homesick, experience significant fatigue, anxiety and uncertainty.  Leonie’s reference to finding it hard to go out is a common experience of this phase of culture shock. Unfortunately, as going out becomes harder, engagement with people in their new community is limited. Typically, people then descend further down the curve and become angry or irritable.  

Criticism is a common feature of the anger phase of culture shock.  Cross-cultural workers often compare their new culture unfavourably with their home culture, sometimes whinging with other cross-cultural workers!  Other possibilities include general grumpiness.  Leonie has become irritable, expressed in negativity about various aspects of Nepali culture including the squat toilets and the seemingly chaotic road rules. 

Fortunately, as cross-cultural workers start to adjust to the new normal, they move towards the median line again.  In the last phase, acceptance, cross-cultural workers start to have a sense of belonging.  They change to become a better fit with their new environment.  They may have developed some language competence and start feeling more like their usual selves.

Jones (2015) describes the movement from anger to acceptance:

It includes wrestling with knowing, without a doubt that your way is better . . .  and then thinking that it probably is . . .  and then wondering if it might be . . . and then acknowledging there may be two good ways . . . and then (sometimes) recognizing the new way is better.

Read more about the stages of culture shock at John Fisher’s personal transition curve

Variation

Certainly, the experience of culture shock varies from person to person. It is often not a tidy ‘U curve’.

Many variables including age, health, living conditions, language, employment and personality affect the extent of the culture shock experience. It varies according to how much change we have to undertake. You can read more about variations in culture shock including those of children.

Where does sin fit in?

‘You don’t know what is in the jar until it is bumped.’

Indian proverb

Culture shock is a significant bump! Experienced cross-cultural workers report that during culture shock, cross-cultural workers’ weaknesses and dark sides bubble to the surface. Those weaknesses, or dark sides, in peoples ‘normal’ lives, tend to be expressed in greater force at this time. 

What happens after culture shock?

The confusion and helplessness that arise from the complete loss of cultural cues central to the culture shock process, is over soon. However, episodes of culture stress which come from the stress of changing to a new way of living continue to occur for some years, although they become less frequent.  More can be read about culture stress

A story to consider

In the desert the whole community grumbled against Moses and Aaron. The Israelites said to them, “If only we had died by the Lord’s hand in Egypt! There we sat around pots of meat and ate all the food we wanted, but you have brought us out into this desert to starve this entire assembly to death.”

… So Moses and Aaron said to all the Israelites, “In the evening you will know that it was the Lord who brought you out of Egypt, and in the morning you will see the glory of the Lord, because he has heard your grumbling against him. Who are we, that you should grumble against us?” Moses also said, “You will know that it was the Lord when he gives you meat to eat in the evening and all the bread you want in the morning, because he has heard your grumbling against him. Who are we? You are not grumbling against us, but against the Lord.”

Exodus 16:2-8

God has brought the people of Israel out of Egypt in order to take them into the promised land.  God asks them to be faithful to Him, in the midst of competing cultures and religions. We see however, that when faced with thirst and hunger they quickly begin to grumble.  While this grumbling is directed at their leaders, the Israelites are really grumbling about God and what he has asked them to do, comparing their current experience with the comfort of their old ‘home’.  Their relationship with God is damaged.

What happened? How were these cross-cultural workers cared for?

Just as the Israelite’s grumbling at God effected their relationship with God, so too could Leonie’s and her families’ grumbling impact their relationship with God. 

Liz could gently enquire about the families’s spiritual 

Liz enquires about what training about culture shock the family received before departure.  Consequently, Liz could refer the family to the Tips for Surviving Culture Shock document they mentioned which included suggestions to facilitate a positive relationship with God.

Liz can also use the document to review:

  • the family’s self-care practices 
  • their level of social support. This might encourage Leonie’s family to pursue local relationships to assist in adjustment, as well as too facilitate the family providing support for one another through setting up a poster on their wall as pictured.

Liz could also remind the family that culture shock including its various stages is normal and that while this process of change is challenging, it is necessary to learn to fit in.

What happened down the track?

After a local friend said to Leonie, “Squat toilets are more hygienic than western ones, since the shoes are the only item touching the toilet,” Leonie adjusted her attitude and found using squat toilets easier.  She wasn’t fighting the experience anymore and in time became more proficient at managing all the fabric.

Leonie also became aware that road rules did exist in Dhaka.  She observed that the largest vehicle had right of way on the roads.

Leonie and her family have experienced the discomfort of culture shock but this is a normal process of personal transformation required to adapt well. 

* All names of people and places in this blog have been changed to provide anonymity.

Recommended Reading

Saphiere, D.H. (2014) ‘The Nasty (and Noble) Truth about Culture Shock’, Cultural Detective. Available at: https://blog.culturaldetective.com/2014/08/12/the-nasty-and-noble-truth-about-culture-shock/.

References

Andreason, A.W. (2008) ‘Expatriate Adjustment of Spouses and Expatriate Managers: An Integrative Research Review’, National Journal of Management, 25(2), pp. 382–395.

Austin, C. (1983) ‘Re-entry Stress: The Pain of Coming Home’, Evangelical Missions Quarterly, 19(4).

Boch, P. (1970) Culture Shock: A Reader in Modern Cultural Anthropology. New York: Alfred A Knopt.

Botting, D. (2014) Gerald Durrell: The Authorised Biography. London: Harper Collins.

Demes, K.A. and Geeraert, N. (2015) ‘The Highs and Lows of a Cultural Transition: A Longitudinal Analysis of Sojourner Stress and Adaptation Across 50 Countries’, Journal of Personality and Social Psychology. Edited by King, 109(2), pp. 316–337.

Donovan, K. (1991) Growing Through Stress. Sydney, Australia: Aquila.

Dye, W. (1974) ‘Stress-producing Factors in Cultural Adjustment’, Missiology, 2(1), pp. 61–77.

Elmer, D. (2002) Cross Cultural Connections. Intervarsity Press.

Gertsen, M. (1990) ‘Intercultural competence and expatriates’, International Journal of Human Resource Management, 1(3), pp. 341–361.

Ho, P. and Bing, P.H.B. (2020) ‘Off we go’. Available at: https://www.chinasource.org/wp-content/uploads/2020/06/Off-We-Go-2020.pdf.

Jones, J. (2015) ‘The Seven Lies of Living Cross Culturally’, The Culture Blend. Available at: http://www.thecultureblend.com/the-seven-lies-of-living-cross-culturally/.

Jones, R. (2021) ‘Beyond Culture Shock: Culture Pain, Culture Stripping’, A Life Overseas: a cross-cultural conversation. Available at: https://www.alifeoverseas.com/beyond-culture-shock-culture-pain-and-culture-stripping/.

Mobbs, C.H. (2013) ‘Culture shock in children’, ExpatChild. Available at: https://expatchild.com/culture-shock-in-children/.

Mumford, D.B. (1998) ‘The measurement of culture shock’, Social Psychiatry and Psychiatric Epidemiology, 33, pp. 149–154.

Oberg, K. (1960) ‘Culture shock: Adjustment to new cultural environments’, Practical Anthropology, 7(4), pp. 177–182.

Pitman, J. (2012) ‘Living Well Where You Don’t Belong’, Outside-In. Available at: https://joannpittman.com/cultural-adjustment/2012/living-well-where-you-dont-belong-full-version/.

Pollock, D.C., Van Reken, R. and Pollock, M. (2017) Third Culture Kids: Growing Up Among Worlds. Boston, MA; London: Nicholas Brealey.

Rabe, M. (1997) Culture Shock! Living and Working Abroad. Eugene, OR: Wipf and Stock Publishers.

Saphiere, D.H. (2014) ‘The Nasty (and Noble) Truth about Culture Shock’, Cultural Detective. Available at: https://blog.culturaldetective.com/2014/08/12/the-nasty-and-noble-truth-about-culture-shock/.

Storti, C. (2001) The Art of Crossing Cultures. 2nd edn. Boston, MA: Nicholas Brealey.

Ward, C., Bochner, S. and Furnham, A. (2001) The Psychology of Culture Shock. East Sussex: Routledge.

Wilson, L. (1996) ‘Women and Culture Shock’, Evangelical Missions Quarterly, 32(4), pp. 442–9.