By the time I was 9, I was already used to going to school by plane, to sleeping in airports, to shuttling back and forth, three times a year, between my home in California and my boarding school in England. While I was growing up, I was never within 6,000 miles of the nearest relative—and came, therefore, to learn how to define relations in nonfamilial ways. From the time I was a teenager, I took it for granted that I could take my budget vacations (as I did) in Bolivia and Tibet, China and Morocco. It never seemed strange to me that a girlfriend might be half a world (or 10 hours flying time) away, that my closest friends might be on the other side of a continent or sea. It was only recently that I realized that all these habits of mind and life would scarcely have been imaginable in my parents’ youth, that the very facts and facilities that shape my world are all distinctly new developments, and mark me as a modern type.
It was only recently, in fact, that I realized that I am an example, perhaps, of an entirely new breed of people, a transcontinental tribe of wanderers that is multiplying as fast as international telephone lines and frequent flier programs. We are the transit loungers, forever heading to the departure gate. We buy our interests duty-free, we eat our food on plastic plates, we watch the world through borrowed headphones. We pass through countries as through revolving doors, resident aliens of the world, impermanent residents of nowhere. Nothing is strange to us, and nowhere is foreign. We are visitors even in our own homes.
The modern world seems increasingly made for people like me. I can plop myself down anywhere and find myself in the same relation of familiarity and strangeness: Lusaka is scarcely more strange to me than the England in which I was born, the America where I am registered as an “alien,” and the almost unvisited India that people tell me is my home. All have Holiday Inns, direct-dial phones, CNN, and DHL. All have sushi, Thai restaurants, and Kentucky Fried Chicken.
This kind of life offers an unprecedented sense of freedom and mobility: Tied down nowhere, we can pick and choose among locations. Ours is the first generation that can go off to visit Tibet for a week, or meet Tibetans down the street; ours is the first generation to be able to go to Nigeria for a holiday—to find our roots or to find that they are not there. At a superficial level, this new internationalism means that I can meet, in the Hilton coffee shop, an Indonesian businessman who is as conversant as I am with Magic Johnson and Madonna. At a deeper level, it means that I need never feel estranged. If all the world is alien to us, all the world is home.
And yet I sometimes think that this mobile way of life is as disquietingly novel as high-rises, or as the video monitors that are rewiring our consciousness. Even as we fret about the changes our progress wreaks in the air and on the airwaves, in forests and on streets, we hardly worry about the change it is working in ourselves, the new kind of soul that is being born out of a new kind of life. Yet this could be the most dangerous development of all, and the least examined.
For us in the transit lounge, disorientation is as alien as affiliation. We become professional observers, able to see the merits and deficiencies of anywhere, to balance our parents’ viewpoints with their enemies’ position. Yes, we say, of course it’s terrible, but look at the situation from Saddam’s point of view. I understand how you feel, but the Chinese had their own cultural reasons for Tienanmen Square. Fervor comes to seem to us the most foreign place of all.
Seasoned experts at dispassion, we are less good at involvement, or suspension of disbelief; at, in fact, the abolition of distance. We are masters of the aerial perspective, but touching down becomes more difficult. Unable to get stirred by the raising of a flag, we are sometimes unable to see how anyone could be stirred. I sometimes think that this is how Salman Rushdie, the great analyst of this condition, somehow became its victim. He had juggled homes for so long, so adroitly, that he forgot how the world looks to someone who is rooted—in country or in belief. He had chosen to live so far from affiliation that he could no longer see why people choose affiliation in the first place. Besides, being part of no society means one is accountable to no one, and need respect no laws outside one’s own. If single-nation people can be fanatical as terrorists, we can end up ineffectual as peacekeepers.
We become, in fact, strangers to belief itself, unable to comprehend many of the rages and dogmas that animate (and unite) people. I could not begin to fathom why some Muslims would think of murder after hearing about The Satanic Verses; yet sometimes I force myself to recall that it is we, in our floating skepticism, who are the exceptions, that in China or Iran, in Korea or Peru, it is not so strange to give up one’s life for a cause.
We end up, then, a little like nonaligned nations, confirming our reservations at every step. We tell ourselves, self-servingly, that nationalism breeds monsters, and choose to ignore the fact that internationalism breeds them too. Ours is the culpability not of the assassin, but of the bystander who takes a snapshot of the murder. Or, when the revolution catches fire, hops on the next plane out.
I wonder, sometimes, if this new kind of nonaffiliation may not be alien to something fundamental in the human state. Refugees at least harbor passionate feeling about the world they have left—and generally seek to return there. The exile at least is propelled by some kind of strong emotion away from the old country and toward the new; indifference is not an exile emotion. But what does the transit lounger feel? What are the issues that we would die for? What are the passions that we would live for?
Airports are among the only sites in public life where emotions are hugely sanctioned. We see people weep, shout, kiss in airports; we see them at the furthest edges of excitement and exhaustion. Airports are privileged spaces where we can see the primal states writ large—fear, recognition, hope. But there are some of us, perhaps, sitting at the departure gate, boarding passes in hand, who feel neither the pain of separation nor the exultation of wonder; who alight with the same emotions with which we embarked; who go down to the baggage carousel and watch our lives circling, circling, circling, waiting to be claimed.