Chapter-3 USELF

Chapter 3: The Anthropological Perspective the Self
Objective:
After completing the module, the students are expected to:
1. Recognize what the field of anthropology can contribute to the understanding of the self.
2. Understand how culture and self are complementary concepts.
3. Discuss the cultural construction of the self and social identity.
4. Explain the concept of identity struggles.
5. Develop insights on how to achieve a sense of self, situated in multicultural and dynamic situations
Anthropology holds a holistic view of human nature. It is concerned with how cultural and biological processes
interact to shape the self. Anthropology considers human experience as an interplay of “nature” referring to genetic
inheritance which sets the individual’s potentials and “nurture” which refers to sociocultural environment. Both
biological and cultural factors have significant influence in the development of self.
Culture- set of unwritten norms of conduct that guide the behavior of a group
Material and Non-material Culture

Sociologists describe two interrelated aspects of human culture: the physical
objects of the culture and the ideas associated with these objects. Material culture refers to the physical objects,
resources, and spaces that people use to define their culture. These include homes, neighborhoods, cities, schools,
churches, synagogues, temples, mosques, offices, factories and plants, tools, means of production, goods and
products, stores, and so forth. All of these physical aspects of a culture help to define its members' behaviors
and perceptions. For example, technology a vital aspect of material culture in today's Filipino Society. Students in
highly urbanized cities must learn to use computers to survive in college and business, in contrast to young adults in
the ethnic societies who must learn to build weapons and hunt.
Non‐material culture refers to the nonphysical ideas that people have about their culture, including beliefs, values,
rules, norms, morals, language, organizations, and institutions. For instance, the non‐material cultural concept of
religion consists of a set of ideas and beliefs about God, worship, morals, and ethics. These beliefs, then, determine
how the culture responds to its religious topics, issues, and events. When considering non‐material
culture, sociologists refer to several processes that a culture uses to shape its members' thoughts, feelings, and
behaviors. Four of the most important of these are symbols, language, values, and norms.
In the Anthropological perspective, there are two ways in which the concept of self is viewed in
different societies:
From the similarities and differences in characteristics among individuals, people construct their social identities. The
identity toolbox refers to the “features of a person’s identity that he or she chooses to emphasize in constructing a
social self.”
Self-identification may be attained by: kinship, family membership, gender, age, language, religion,
ethnicity, personal appearance, and socioeconomic status. Some characteristics such as kinship, gender, and age
are almost universally used to differentiate people. Other characteristics, such as ethnicity, personal appearance,
and socioeconomic status are not always used in every society. Family membership could be the most significant
feature to determine the person’s social identity..
Another important identity determinant that is often viewed as essential for the maintenance of a group identity is
language. In other societies, religious affiliation is an important marker of group identity. In Mindanao, being
a Christian or a Muslim is possibly the most important defining feature of social identity.
Personal naming, a universal practice with numerous cross-cultural variations establishes a child’s birthright and
social identity. A name is an important device to individualize a person and to have an identity. One’s identity is not
inborn. It is something people continuously develop in life. Changes in one’s identity usually involve rites of
passage that prepares individuals for new r oles from one stage of life to another.
Moreover, changes in one’s status and identity are marked by a three-phased rite of passage: separation, liminality
(transition), and incorporation.
In the separation phase, people detach from their former identity to another. For example, in a wedding, the bride
walking down the aisle to be “given away” by the parents to the groom implies the separation from one’s family to
become part of a new one.
In the liminality phase, a person transitions from one identity to another. For example, the wedding ceremony itself
is the process of transition of the bride and groom from singlehood to married life.
In the incorporation phase, the change in one’s status is officially incorporated. For example, the
wedding reception and parties that celebrate the wedding serve as the markers that officially recognize the bride and
groom’s change towards being husband and wife.
Identity Struggles, a term coined by Wallace and Fogelson to characterize interaction in which there is a
discrepancy between the identity a person claims to possess and the identity attributed to that person by other.
Cultural Differences exists when groups of people assign different meanings to different life events and things.
The Self as Embedded in Culture

Self-concept refers to all understanding and knowledge of oneself. The components of self-concepts
include: psychological, physical and social attitudes, ideas and beliefs that one has. The most influence in terms of
self-concept is family’s history, basically referring to the culture one has been brought up in, and the experiences he
or she has undergone. Various studies have been carried out concerning the impact culture may have towards self-
concept. One such study was carried out by Erdman (2006) using American and Chinese students, requesting them
to recall memories and events of their early years of childhood.
Erdman found out that early childhood memories were a big part of self-concept. The findings demonstrated
that different cultural memories are brought about by early childhood years and persist into adulthood. The
differences are formed both in the extended cultural contexts which defines the meaning of the self and the
immediate family environment.
In conclusion, culture has such a greater influence on an individual’s life contributing majorly to the self-concept of
an individual. The influence might either be negative or positive depending on the type of culture that one has been
brought up in. It is important that individual’s study and appreciate their culture and its contribution in shaping their
individual personalities
Summary:
1. The concept of self can be viewed in two ways: egocentric and sociocentric. In the egocentric view, the self is
seen as an autonomous and distinct individual. In the sociocentric view, the self is considered as contingent on a
situation or social setting.
2. Personal names in all societies represent the self.
3. Rites of passage usually involve ritual activities for new roles from one stage of life to another. Van
Gennep believes that changes in one’s identity are marked by a three-phased of passage: separation, liminality
and incorporation.
4. Individuals tend to experiences identity struggles when there is a discrepancy between a person’s
assumed identity and the identity imposed by others and the society.
5. Self-identification may be attained by overcoming traditional practices or through internalizing divergent cultural
models and suppressing any conflicting self-representations.

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Chapter 3: The Anthropological Perspective the Self

Material and Non-material Culture

The Self as Embedded in Culture

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