University of Eastern Philippines - Laoang Chapter 1 - The Self From Various Perspectives

UNIVERSITY OF EASTERN PHILIPPINES - LAOANG CHAPTER 1 - THE SELF FROM VARIOUS PERSPECTIVES
The social aspect of the self is explored in many ways, in which social situations influence one’s view of self. The
self is not created in isolation, and people are not born with perception of oneself as good in sports, make-up
artistry, dancing, or business. Such perceptions are identified through observations, or interactions with other
people. “Am I beautiful?” “Do my eyebrow look like Liza Soberano na?” These questions can be answered by looking
at those people around. The self has meaning only with the social context, and it is not wrong to say that the social
situation defines our self-concept and our self-esteem. We rely on others to provide a “social reality” －to help us
determine what to think, feel, and do (Hardin & Higgins, 1996).
At the end of this module, you are expected to:

A. Compare and contrast the different views of the self
B. Examine the two components of self
C. Describe the concept of the looking-glass self and how it affects self-concept
D. Explain the concept of social comparison and why it is important to human behavior
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With modernization, the self becomes a “delocalized” self which is free to seek its own identity; defining
religion, theological tradition; free from customary constraints hence, deviating from the traditional way of life.
Stability of one’s self identity is no longer based on pre-given traditional broad definition of the self.
Clifford Geertz (1973) believes that the struggle for one’s

individuality is only possible in modern society where
religio-theological traditions are gradually replaced by rational and
scientific calculations; and the intimate personal affiliations are
replaced by exceedingly impersonal associations brought about by
urbanized way of life. Modernization or the destruction of the
traditional way of life “delocalizes” the self. This poses certain
problem as:
1. The newfound freedom threatens the very authenticity of the
self (e.g. love)
2. Alienation (Marx) - human beings haunted by the very images they have created
3. Objectification of the body (e.g. medical practice)
4. Dehumanization of self
Solution: For the individual to discover the “true” and “authentic” part of himself/herself to realize his/her
potentials, there is a need to abolish repressive social constraints.
Self for Nietzsche, is the sum of individual’s

action, thoughts and feelings. Self is nothing more
than a metaphor, a representation of something
abstract; symbolic. It is possible for us to
remember something even if we have not
experienced it. Self has a continuity even if it is
only in memory i.e, either heard or witnessed
which did not happen to you. A true given self is
not what unites these experiences, but it is the
presumed unity of these experiences that gave
rise to a concept of the self.
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Self is a narrative, a text written and rewritten. Self is a story. It is dynamic. Self is a product of modern
discourse that is historically and socially imprisoned by what is acceptable by norms, etc. Self in post modernity is
complicated by electronic mediated virtual interaction of cyber self such as change in appearance (in the
cyberspace). According to N. Green, self is “digitalized” in cyberspace, a virtual version of who we are. The self is
seen in websites or social media - facebook, twitter, instagram, etc.
The following are the manifestations:
1. Information technology dislocates the self, thus, self is “digitalized” in cyberspace.
2. Global migration produces multicultural identities.
3. Post-modern selves are “pluralized” selves.
Self is not discovered; it is made

through the socialization process. BUT,
individuals are not hapless victims of
socialization. The individual is an active,
strategizing agent that negotiates for the
definition of himself (“Ikaw ang gumagawa
ng kung ano ka”). Self is acquired socially
through language, like symbols. We
construct ourselves based on our social
roles through socialization agents - family,
school, community, etc.
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Nietzsche states that the unity of the self

is not pre-given but accomplished through
conscious effort - transform self through
beautiful work of art. Individuals must fashion,
care for and cultivate themselves. We can
recreate ourselves to get hold of the present,
forgive the past and plan the future.
Rorty: contingencies of selfhood - conceal the “ugly” by reinterpreting the overall aesthetic contours of the self.
This does not mean that by rewriting the narrative of herself she will discover something deep about herself…
redescribing one’s self is just a way of reinterpreting and redescribing one’s past.
Memories (photographs, videos) play significant role in

creating the self and identity. Memory and forgetting are most
important powers in recreating a person’s identity. Such
memories of the past include pain, triumph, etc. Such
experiences of the past can be linked with social transformation.
Another important aspect of this view of the self is that self
creation is formed within “imagined communities”. Selves obtain
their nature from cultural traditions, embodied in various social
institutions. These are preserved in a collective narrative which
becomes the reservoir for the project of self-creation. Self
creation along cultural lines must be done in maximum cultural
recognition of differences among and between individuals and
cultural groups.
This is a challenge of self-identity amidst recognition of racial and ethnic identities. Self creation is necessarily
grounded on collective solidarities. We create ourselves by struggling with cultural hassles then owning the created
self. We hide the ugly part of our cultural nature. We learn to adjust.
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The quest or search for self-identity is a product of modern society but this is complicated by the socio-cultural
sensibilities of postmodernity, new information technologies and globalization, reconfiguring ourselves as to gender,
sex, ethnocity, and creating one’s own style, signature. Yet the project of self creation is embedded within imagined
communities. The self constantly lives in this paradox: to pursue self creation within pre-given, not willfully chosen
social circumstances.
George Herbert Mead (1863-1931) is an

American Sociologist best known as the
founder of American pragmatism, a pioneer
of Symbolic Interaction Theory, and one of
the founders of Social Psychology. Mead’s
theory of the self maintains that the
conception a person holds of himself/herself
in his/her mind emerges from social
interaction with others. This is, in effect, a
theory and argument against biological
determinism because it holds that the self is
neither initially there at birth nor necessarily
at the beginning of a social interaction, but is
constructed and re-constructed in the
process of social experience and activity.
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According to Mead…
To understand intention, you must

imagine the situation from other
person’s point of view. By taking the
role of the other: the self is
reflective and reflexive.
Social experience involves
communication and the exchange of
symbols. People create meaning.
The self emerges from social
experience. It is not part of the body
and it does not exist at birth.
The self, according to Mead, is made of two components: the “I” and the “me”. The “me” represents the
expectations and attitudes of others (the “generalized other”) organized into a social self. The individual defines his
or her own behavior with reference to the generalized attitude of the social group(s) he/she occupies. When the
individual can view himself/herself from the standpoint of the generalized other, self-consciousness in the full sense
of the term is attained. From this standpoint, the generalized other (internalized in the “me”) is the major
instrument of social control, for it is the mechanism by which the community exercises control over the conduct of
its individual members.
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The “I” is the response to the “me”, or the person’s individuality. It is the essence of agency in human action. So,
in effect, the “me” is the self as object, while the “I” is the self as subject (Crossman, 2017). In other words, the “I” is
the response of an individual to the attitudes of others, while the “me” is the organized set of attitudes of others
which an individual assumes. The “me” is the accumulated understanding of the “generalized other”, i.e. how one
thinks one’s group perceives oneself. The “I” is the individual’s impulses. The “I” is self as subject; the “me” is self as
object. The “I” is the knower, the “me” is the known. The mind, or the stream of thought, is the self-reflective
movements of the interaction between the “I” and the “me”. These dynamics go beyond selfhood in a narrow sense,
and form the basis of a theory of human cognition. For Mead, the thinking process is the internalized dialogue
between the “I” and the “me”.
Understood as a combination of the “I” and the “me”, Mead’s self proves to be noticeably entwined within a
sociological existence. For Mead, existence in a community comes before individual consciousness. First one must
participate in the different social positions within society and only subsequently can one use that experience to take
the perspective of others and become self-conscious (Boundless, 2016).
The preparatory stage starts from the time we are born until we are about
age two (2). In this stage, children mimic those around them. This is why parents
of young children typically do not want you to use foul language around them
(Rath, 2016). If a two-year-old chid can “read”, what he/she has most likely done
is memorize the book that had been read to him/her. In a noontime TV show, Vic
Sotto, Allan K., Jose Manalo, use quite foul language like “bwisit”, “bastos!”, “sira
ulo”, and so is the language of a child who hears them. Does he/she have any
idea of what he/she is saying of doing? No. He/She is mimicking. He/She is in the
preparatory stage. If he/she had been an older child, the scenes in the segments
of the show would cease to have any humor. It works because he/she doesn’t
understand the meaning behind his/her words, actions, or tone of voice.
From about age two to six (2-6), children are in the play stage. During the
play stage, children play pretend and do not adhere to the rules in organized
games like patintero or basketball (Rath, 2016). Playing a game with children of
this age is far easier to just go with any “rules” they come up with during the
course of the game than trying to enforce any “rules” upon them. Playing the
never-ending chinese garter with girls still do not actually have one specific set
of rules the same as last time played, and yet they still play the game while
adhering to these rules. During these stage, children play ‘pretend’ as the
significant other. This means that when they play “bahay-bahayan”, they are
literally pretending to be the mommy or the daddy they know.
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The game stage is from age seven onwards. In this stage, children can
begin to understand and adhere to the rules of the games. They can begin to
play more formalized games because they begin to understand other people’s
perspective-or the perspective of the generalized other. In this stage, when
children play ‘pretend’, they may still play “bahay-bahayan”, but they are
pretending to a mommy or a daddy independent of the one that resides in
their home. The generalized other refers to the viewpoint of the social group at
large. The child begins taking this perspective into account during this stage
(Rath, 2016).
The concept of the looking-glass self states that part of how we see ourselves comes from our perception of how
others see us (Cooley, 1902).
According to the American sociologist Charles Horton Cooley (1864-1929), the degree of personal security you
display in social situations is determined by what you believe other people think of you. Cooley’s concept of the
looking glass self, states that a person’s self grows out of a person’s self social interaction with others. The view of
ourselves comes from the contemplation of personal qualities and impressions of how others perceive us. Actually,
how we see ourselves does not come from who we really are, but rather from how we believe others see us (Isaksen,
2013).
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Sometimes, the influence of other people’s appraisals of ourselves on our self-concept may be so strong that
we end up internalizing them. For example, we are often labeled in particular ways by others, perhaps informally in
terms of our ethnic background, or more formally in terms of a physical or psychological diagnosis. The labeling bias
occurs when we are labeled, and others’ views and expectations of us are affected by that labeling (Fox & Stinnett,
1996). For example, if a teacher knows that a child has been diagnosed with a particular psychological disorder, that
teacher may have different expectations and explanations of a child’s behavior than he/she would if not aware of
that label. Where things get really interesting for our present discussion is when those expectations start to become
self-fulfilling prophecies, and our self-concept and even our behavior start to align with them. For example, when
children are labeled in special education contexts, these labels can then self-impact their self-esteem (Taylor, Hume,
& Welsh, 2010).
If we are repeatedly labeled and evaluated

by others, then self-labeling may occur, which
happens when we adopt others’ labels explicitly
into our self-concept. The effects of this
self-labeling on our self-esteem appear to
depend very much on the nature of the labels.
Labels used in relation to diagnosis of physical
disorders can be detrimental to people who
then internalize them. For example, Moses
(2009) found that adolescents who self-labeled
according to diagnoses they had received were
found to have higher levels of self-stigma in
their self-concepts compared with those who
described their challenges in non-pathological
terms. In these types of situation, those who
self-label may come to experience internalize
prejudice, which occurs when individuals turn
prejudice directed toward them by others onto
themselves. Internalized prejudice has been
found to predict more negative self-concept
and poorer psychological adjustment in
members of various groups, including sexual
minorities (Carter, 2012) and racial minorities
(Szymanski & Obiri, 2011).
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In other cases, labels used by wider society to describe people negatively can be positively reclaimed by those
being labeled. Galinsky and colleagues (2013) explored this use of self-labeling by members of oppressed groups to
reclaim derogatory terms, including “queer” and “bitch”, used by dominant groups. After self-labeling, minority
group members evaluated these terms less negatively, reported feeling more powerful, and were also perceived by
observers as more powerful. Overall, these results indicate that individuals who incorporate a formerly negative
label into their self-concept in order to reclaim it can sometimes undermine the stigma attached to the label.
Self-concept and self-esteem are also heavily influenced

by the process of social comparison (Buunk & Gibbons, 2007;
Van Lange, 2008). Social comparison occurs when we learn
about our abilities and skills, about the appropriateness and
validity of our opinions, and about our relative social status by
comparing our own attitudes, beliefs, and behaviors with
those of others. These comparisons can be with people who
we know and interact with, with those whom we read about
or see on TV, or with anyone else we view as important.
However, the most meaningful comparisons we make tend to
be with those we see as similar to ourselves (Festinger, 1954).
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Social comparison occurs primarily on dimensions on which there are no correct answers or objective
benchmarks and thus on which we can rely only on the beliefs of others for information. Answers to questions such
as “What should I wear to the interview?” or “What kind of music should I have at my wedding?” are frequently
determined at least in part by using the behavior of others as a basis of comparison. We also use social comparison
to help us determine our skills or abilities －how good we are at performing a task or doing a job. For example,
when students ask their teacher for the class average on an exam, they are also seeking to use social comparison to
evaluate their performance.
One of the pioneering contributors to sociological perspectives was Charles Cooley (1864–1929). He asserted
that people’s self understanding is constructed, in part, by their perception of how others view them—a process
termed “the looking glass self” (Cooley 1902).
Later, George Herbert Mead (1863–1931) studied the self, a person’s distinct identity that is developed through
social interaction. In order to engage in this process of “self,” an individual has to be able to view him or herself
through the eyes of others. That’s not an ability that we are born with (Mead 1934). Through socialization we learn
to put ourselves in someone else’s shoes and look at the world through their perspective. This assists us in
becoming self-aware, as we look at ourselves from the perspective of the “other.”
Mead believed that there is a specific path of development that all people go through. During the preparatory
stage, children are only capable of imitation: they have no ability to imagine how others see things. They copy the
actions of people with whom they regularly interact, such as their mothers and fathers. This is followed by the play
stage, during which children begin to take on the role that one other person might have. Thus, children might try on
a parent’s point of view by acting out “grownup” behavior, like playing “dress up” and acting out the “mom” role, or
talking on a toy telephone the way they see their father do.
During the game stage, children learn to consider several roles at the same time and how those roles interact
with each other. They learn to understand interactions involving different people with a variety of purposes. For
example, a child at this stage is likely to be aware of the different responsibilities of people in a restaurant who
together make for a smooth dining experience (someone seats you, another takes your order, someone else cooks
the food, while yet another clears away dirty dishes).
Finally, children develop, understand, and learn the idea of the generalized other, the common behavioral
expectations of general society. By this stage of development, an individual is able to imagine how he or she is
viewed by one or many others—and thus, from a sociological perspective, to have a “self” (Mead 1934; Mead 1964).
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Activity I.
Have you finished reading the discussions above? Great work! For this activity, I want you to
paste a picture of you when you were in elementary, in high school, and now that you are in
college. Below the picture, list down your salient characteristics that you remember.
My Elementary Self My High School Self My College Self
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Activity II.
After having examined your “self” in the different stages, fill out the table.
Similarities in all stages of my Difference in my “self” across the Possible reasons for the
“self” three stages of my life differences in me
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Test I. Multiple choice. Encircle the letter of your chosen answer.
1. It represents the self as subject, and the 4. This occurs when one is labeled, and others’ views
individual’s impulses and expectations of an individual are affected by that
labeling.
A. “I”
A. Internalized prejudice
B. “Me”
B. Labeling bias
C. “You”
C. Self labeling
D. “We”
D. Social comparison
2. In this stage, children can begin to understand

and adhere to the rules of the games. 5. This occurs when individuals turn prejudice directed
toward them by others onto themselves.
A. Game
A. Internalized prejudice
B. Language
B. Labeling bias
C. Play
C. Self labeling
D. Preparatory
D. Social comparison
3. He is known for his concept of looking-glass self.
A. Cooley
B. Mead
C. Erikson
D. Freud
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Test II. Essay. Describe some aspects of your self-concept that have been created through social comparison. Write
down your thoughts and feelings in no less than 300 words.
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Sociology will enable you to gain a better understanding of the social forces that shape your own life so that
you will be better poised to deal with them. It provides evidence, based on systematic research, to explain how
social forces operate, and the ways they may create personal fortune or misfortunes. Sociological theories of the
self attempt to explain how social processes such as socialization influence the development of the self.
Great work! I hope that you learned something about our discussion. Let me remind you that the self is socially
constructed in the sense that it is shaped through interaction with other people. As with socialization in general, the
individual is not a passive participant in this process and have a powerful influence over how this process and its
consequences develop.
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This module deals with the Anthropological perspective of understanding the self. Anthropology is generally
defined as the study of humankind in all times and places. There are many branches of anthropology: this includes
archaeology, primatology, cultural anthropology, linguistic anthropology and many other applied anthropology. This
module however, will only deal with the modern trends in anthropology especially in understanding humankind in
relation to their culture. Let us begin our study with the recognition of our own unique cultural practices.
At the end of the module, you are expected to:

A. Define anthropology
B. Explain culture and the mechanisms of enculturation
C. Synthesize anthropological perspectives on self-awareness and self-reflexive conduct
D. Show appreciation of one’s cultural identity through practice of one’s cultural values
Anthropology is a study of all the aspects of human condition. This includes human history, the present human
condition, and even the future possibilities. It also examines the biology, interactions in society, language and
especially culture (Kottak, 2009). Anthropology explores the interconnectedness and interdependence of human
cultural experiences in all places and ages. This kind of broad and holistic perspective of anthropological inquiry
equips the anthropologists the ascendancy in explaining human nature (Havilland, et.al., 2014).
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How does anthropology explain human nature? What is the anthropological concept of the self? The self is:
 both biological and cultural identity
 an animal specie which underwent the process of biological evolution and has shared characteristics with other
living animals, the hominids, in particular (traditional anthropological understanding)
 believed to have evolved from apes some 33 million years ago; its origin was from hominid species ‘homo
sapiens’
 develops a culture resulting in behavioral changes (since the self has better development in terms of brain with
billion neurons and adaptation to the environment for survival)
 a living animal but superior to other animals due to certain factors: physical aspects (self as the only animal
with a larger brain capacity making him/her a rational animal; the only animal that can straight allowing
him/her to have better mobility in doing things, etc.) and social aspects (self uses language and symbol in
dynamic, complicated and yet systematic manner allowing him/her to communicate, and preserve history,
knowledge, culture, etc.; can cooperate with others in a systematic manner in larger cooperation; and invents
new things for survival).
Culture is traditionally defined as systems of human behavior and

thought. This covers all customs, traditions, and capabilities of
humans as they function in society. In other words, cultures are
those complex structures of knowledge, beliefs, arts, religion,
morals, law, language, traditional practices and all other aspects
needed by humans to function in society.
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Culture is shared. People living together in a society share culture. For example, almost all people living in the
Philippines share the Filipino language, dress in similar styles, eat many of the same foods, and celebrate many of
the same holidays.
Culture is symbolic. When our ancestors learned to use tools and symbols to originate meaning of significant
events in life and in society, those tools and symbols become an integral part of the culture. The burial sites,
ancestral homes, landmarks of significant and historical events, the rituals, customary actions and even some
natural phenomena are all part of one’s culture. People have culture primarily because they can communicate with
and understand symbols. Symbols allow people to develop complex thoughts and to exchange those thoughts with
others. Language and other forms of symbolic communication enable people to create, explain, and record new
ideas and information.
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Culture is learned and integrated. People are not

born with culture; they have to learn it. In all human
societies, children learn culture from adults.
Anthropologists call this process enculturation, or
cultural transmission.
Enculturation is the transmission of culture from

one generation to the next. Unlike biological hereditary
transmission, cultural transmission is done through
observation, use of language, adaptation to
environment, rituals, and formal and informal
education: Every member of the community will then
distinguish themselves from other communities
because of the differences in the way people do things
in their lives.
According to Clifford Geertz, the differences of various beliefs, practices, customs and etc., through time and
space are insignificant in defining human nature. Because of this, anthropologists postulated the importance of
culture and its variability in order to understand human nature. Anthropological perspective is holistic and the core
of this discipline is culture.
Basically, the field of anthropology focuses more on group of individuals or communities having their own
culture. The interest of anthropology in the person is reflected on the concept of personality (Meijl, 2008).
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The anthropological self takes a holistic dimension of the

individual person. It considers both the biological and environmental
aspects of the person. The genetic component plays a significant role
in the cultural development of an individual. Anthropologists even
suggest that the genes of the person living in a particular community
are already a necessary component for the enculturation of the
person. In the same way, environmental exposure is also a vital
component in the creation of the cultural self. Some anthropologists
claim that environmental exposure starts soon after birth. However,
contemporary anthropologists suggest that the environmental
exposure starts during conception. The child inside the mother’s
womb already hears the language, tastes the food and feels the mother’s emotions. These experiences then are
solidified as soon as the child is born.
The growing years of the child is very crucial in anthropological perspective. This is the time when the child
develops the psychological construct of dependency or independency. In many Western cultures where
independence is the cultural emphasis, the child is usually provided with a room and is trained to be independent by
giving less physical contact from parents or carers. On the contrary, in most part of Asia and Africa, children are
reared in close contact with parents, especially the mother, thus developing the sense of dependence on significant
others and the immediate community (like the family).
These rearing practices are the key to the development of the neuromotor functions of the child and this
neuromotor circuitry is fundamental in the formation of self-awareness.
Anthropology defines self awareness as “that which

permits one to assume responsibility for one’s own conduct, to
learn how to react to others, and assume a variety of roles”
(Haviland, 2003). It has been observed that a child starts to
conceptualize self-awareness at age two. However, studies also
show that self-awareness is conceptualized much earlier by
children sleeping with parents and are exposed to a variety of
stimuli like touch and the like. Stimulation is maximized when
the child is in close contact with the mother or carer and all the
other members of the family. This develops the neural circuitry
or hard wiring of the brain faster than with the children with
less stimulation. This is particularly advantageous for us
Filipinos because most of the time our cultural practice is to
sleep with our parents until at least school age.
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Following the faster process of enculturation and

self-awareness is the importance of attachment of positive values
to one’s self. The child must be able to get the culturally correct
values necessary for adult life. Parents, immediate family and the
community play a vital role in the development of the child’s
values. What the child observes from what the adults are doing or
thinking will more likely be adapted and imitated by the child.
However, in the continued process of self-awareness, the child will
eventually develop his/her own identity. This identity is further
intensified by a practice common to all cultures - the naming ritual.
Naming individualizes a person. It gives a person his/her own
unique traits, experiences, personality, identity, and status. The
latter, however, gives the person’s name its place as a member of
the group. The person’s name is also a symbol of one’s status in
the community.
In order to strengthen the identity of the self, one must be able to grasp the different behavioral orientations.
These are concepts that will help situate the self in different behavioral conditions. The four environmental
orientations are: object orientation, spatial orientation, temporal orientation, and normative orientation.
Object orientation positions the self in relation to the surrounding

objects. The self should be able to act responsively to the cultural objects
around. Take for example the T’boli, an indigenous group from South
Cotabato. They learn to respect the trees, the lakes, the falls, and the
animals of the forest. They believe in the spirit of the forest hence they
consider the woods as a holy ground where no leaf shall be turned as one
walks through.
Spatial orientation provides the self with personal space in relation to

other people or things. In our earlier example, the individualistic society
where independence is of utmost importance, personal space is also
emphasized. Whereas in the communal society where interdependence is
strongly developed, personal space is more likely lessened. It is however
important to note that the self must be able to keep personal space. It
would be a deviant behavior to any community when a person intrudes the
personal space of the other.
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Temporal orientation endows the self with the sense of time. Time is truly relevant to cultural communities. In
Filipino philosophy, time is seen as spherical (unlike the western concept of time as linear), where life-events are
repeated but may not be necessarily the same. Routinary activities are not considered a repetition of previous
activity because these activities will be done at the “feel of time”. This is particularly true in the rural communities
where only the self or very few people are involved. In urban communities where time is of the essence, and where
the western linear concept of time is practiced, the self must be able to adjust to this temporal orientation.
The last example is better explained in normative orientation. Normative orientation provides the self with the
grasp of accepted norm in communal activities. In communities where punctuality is considered a value, being on
time is already a charitable gesture. Likewise, normative orientation is at the same time providing the self an idea of
behaviors which are not acceptable in the community. The self at a very early age must have known that killing,
stealing, hurting others and the like are behaviors that should be avoided.
When the self is able to distinguish what is acceptable behavior and what is not, it only follows that the self is
already able to recognize the differences of one’s self and the other. This ability to manage the differences between
selves is what makes the self embedded in culture. Psychological anthropologists recognize the thin line that
distinguishes the cultural self and the “actual self”. The latter includes all the feelings, thoughts, experiences,
biological and psychological constitutions, language, and memory. However the actual self is also being shaped by
all these same elements and more. Therefore, what remains in this distinction is the solid identity of the self in
relation to everything else.
The claim of the self as embedded in culture can only be embraced when the self recognizes its relation to
everything else. The complexity of cultural identities of people, things, and events shall be recognized and respected
by the self. The individual self must remain reflexive of the similarities and unique differences of everything around
it. This shows that the self should not maintain the individualistic, independent and autonomous entity but that the
self should be able to maintain his or her solid culturally reflexive identity in relation to everything and everyone
else.
Anthropology recognizes the movement of this understanding towards plurality and multiplicity of thoughts,
beliefs, convictions, and practices. Hence, this is exactly the contribution of anthropology to the postmodern era.
There is now the breakdown of grand narratives that subdue the small voices in the peripheries. In other words, the
anthropological movements at this time are already geared toward recognizing the power of culture in influencing
little gaps and interstices, meaning intervening spaces between people. It is only when the self recognizes the
power of culture constituted by every system that we can have an effective shaping of social reality.
22
This can be illustrated by few examples. One perhaps is the attitude of some indigenous people (IP), especially
the IP students enrolled in big universities where they do not want to be recognized as IP or they do not want to be
identified as IP. This may only mean that these students are not proud of their cultural identity. Eventually, this may
lead to cultural degradation.
Cultural degradation or more horribly cultural genocide means the loss of a particular culture due to
assimilation or loss of interest. Assimilation happens when a dominant culture, the Ilocano culture for example, is
overshadowing the inferior culture, meaning the culture possessed by lesser population living within the Ilocano
communities; the inferior culture will eventually lose its identity. As a result, we will not be surprised when children
do not know anymore how to speak their own indigenous dialect, or perform the rituals that were used to be
performed by the elders, or play traditional instruments that were played by the indigenous musicians, or to cook
the indigenous delicacies prepared by traditional chefs to mention a few.
In a larger scale, culture is also lost through continued violence, genocide, inability to respect traditions,
religions, beliefs, and the cultural community’s sense of pride, which are largely the result of globalization. For many
decades, the Moros of Mindanao, for example, are continuously striving for the recognition of their cultural identity
and self-realization. However, history tells us that both the Moros and the dominant culture living in Mindanao are
constantly victimized by the unending violence perpetrated by various groups. In the end, many of the cultural
landmarks, meaning the identity of the people, are either prejudiced or lost forever.
A very obvious example of cultural degradation is that brought about by excessive exposure to media in various
forms. Television for instance influences language, traditions, beliefs, knowledge, and even personalities. In judging
beauty for, media purposes the following
criteria:
 Face must be beautiful and unpimpled.
 Hair must be black and silky.
 Skin color must be fair and flawless.
 Body must be slim and toned, etc.
“Culture is also not a force or causal agent in the world, but a context in which people live out their
lives.” (Clifford Geertz, 1973)
23
Anthropology liberates the self from the fallacies of dominant ideas. In this most liberating science, the self is
no longer seen as an entity with innate ideas, ready to face the world, and as if programmed to respond to the
demands of time. Likewise, the self is not seen as a “blank slate” ready to encode all the details of everyday
experiences, so that it becomes limited only to what is written on that slate. In anthropology, the self is recognized
as (1) biologically attuned to respond to his or her environment, (2) variably self-aware of the mechanisms of the
elements of culture working within the self, and (3) self-reflexive of the uniqueness and differences of all other
selves and everything else around.
I. Mandala. Mandala is a Sanskrit word which means “disk” or a geometric figure that represents the universe. In
psychoanalysis, the term mandala is a circular figure that is usually filled with the person’s drawing of his/her
dreams or figures that represent the person’s search for completeness and self-unity.
For this activity, you need to use the space below. Draw a big circle, make sure to maximize the
space of the paper. Inside the circle, draw the most significant cultural influences (e.g. materials,
activities, celebrations, beliefs, influential persons, etc.) that have helped shape yourself into what
you are now.
24
II. Food Festival. Choose at least two (2) viand and/or delicacies from our different tribes/ethnicity/community.
Explain how it is prepared, and how it is culturally significant for you.
I. True or False. Write TRUE if the statement is correct and FALSE if the statement is incorrect.
___________ A. In anthropological concept of the self, the self is a living animal but superior to other animals due to
certain factors: physical and social aspects.
___________ B. Culture is NOT learned and is NOT integrated in one’s customs and beliefs.
___________ C. The transmission of culture from one generation to the next is called enculturation.
___________ D. The four environmental orientations are: object orientation, spatial orientation, temporal
orientation, and normative orientation.
___________ E. Normative orientation speaks of the self as reflexive of the ethical norms of the community.
Anthropology can teach important lessons about the world and the global whirl of culture - but it can also
teach us about ourselves. It also takes part in the long conversation about what it is to be human.
Good job! You’ve done well in this lesson. I hope that all of your learning would be of good use. You’ve done it.
Congratulations on your incredible accomplishment! You are now ready for Module # 3.
25
http://www.anthropologyinpractice.com/2010/01/management-of-personal-space.html
https://www.healthguidance.org/entry/18567/1/dont-stand-so-close-to-me-a-guide-to-personal-spaces.html
http://www.obeco-online.org/rkurz_en30.htm
Villafuerte, S.L., Quillope, Al, Tunac, Rudjane, Borja, Estela(2018), Understanding the Self. NIEME Publishing House, Co. Ltd.,Cubao,
Quezon City.
“5 Ways To Build Your Child’s Self-Awareness Skills.” LearningWorks for Kids, 31 Oct. 2013,
learningworksforkids.com/2013/10/5-ways-to-build-your-childs-self-awareness-skills/. Accessed 22 Nov. 2020.
“7 Major Characteristics of Culture That Are Essential for Life - Historyplex.” Historyplex, 25 Aug. 2008,
historyplex.com/characteristics-of-culture.
Andrea, P. (2018, December 21). Celebrating Our Culture: A New How-To-Guide. Retrieved November 18, 2020, from
https://www.bridgestogether.org/celebrating-our-culture-a-new-how-to-guide/
“Celebrating Our Culture: A New How-To-Guide.” Bridges Together, 21 Dec. 2018,

www.bridgestogether.org/celebrating-our-culture-a-new-how-to-guide/.
Cherry, Kendra. “The Age Old Debate of Nature vs. Nurture.” Verywell Mind, Verywellmind, 5 Feb. 2009,
www.verywellmind.com/what-is-nature-versus-nurture-2795392.
“Cultural Symbols, Values, and Norms - Course Hero.” Www.Coursehero.com,

www.coursehero.com/sg/introduction-to-sociology/cultural-symbols-values-and-norms/.
“Filipino Food Moves Mainstream as Grocery Chain Plans Canadian Expansion.” MetroVan Independent News, 2 Apr. 2016,
metrovanindependent.com/2016/04/filipino-food-moves-mainstream-grocery-chain-plans-canadian-expansion/. Accessed 22 Nov.
2020.
InfoPlease. 2020. Human Evolution. [online] Available at:

<https://www.infoplease.com/math-science/biology/genetics-evolution/human-evolution> [Accessed 18 November 2020].
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libinohytuzulyjyq.thesanfranista.com/is-westernization-a-cultural-degradation-or-31592gd.html. Accessed 22 Nov. 2020.
“Many Parents Think That It’s Premature to Teach Values to a Toddler or Preschooler, but That’s a Misconception. All Children… |
Teaching, Helping Kids, India School.” Pinterest, www.pinterest.ph/pin/498914464952895793/. Accessed 22 Nov. 2020.
Mhyca Macalinao. Characteristics of Culture. pt.slideshare.net/MhycaMacalinao/characteristics-of-culture-10772426/4?smtNoRedir=1.

Accessed 22 Nov. 2020.
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www.123rf.com/photo_34915656_stock-vector-nationalities-different-culture-standing-together-holding-hands-.html. Accessed 22 Nov.
2020.
“Philippines Travel Poster. Vector Illustration of Philippine Culture and Nature Icons, Including Fort Santiago, Portrait of a Woman,
Tricycle, Jeepney and a Whale Shark. - Buy This Stock Vector and Explore Similar Vectors at Adobe Stock.” Adobe Stock,
stock.adobe.com/ph/images/philippines-travel-poster-vector-illustration-of-philippine-culture-and-nature-icons-including-fort-santiago-
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Tet, Ma. “Anthropological Perspective.” YouTube, 28 Sept. 2019, www.youtube.com/watch?v=tQ5pcHeWLUM. Accessed 22 Nov. 2020.
26

University of Eastern Philippines - Laoang Chapter 1 - The Self From Various Perspectives

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UNIVERSITY OF EASTERN PHILIPPINES - LAOANG CHAPTER 1 - THE SELF FROM VARIOUS PERSPECTIVES

At the end of this module, you are expected to:

Ms. L. Hyacinth Sabalza, RPm

Clifford Geertz (1973) believes that the struggle for one’s

Self for Nietzsche, is the sum of individual’s

Self is not discovered; it is made

Nietzsche states that the unity of the self

Memories (photographs, videos) play significant role in

George Herbert Mead (1863-1931) is an

To understand intention, you must

If we are repeatedly labeled and evaluated

Self-concept and self-esteem are also heavily influenced

My Elementary Self My High School Self My College Self

Test I. Multiple choice. Encircle the letter of your chosen answer.

2. In this stage, children can begin to understand

3. He is known for his concept of looking-glass self.

At the end of the module, you are expected to:

Culture is traditionally defined as systems of human behavior and

Culture is learned and integrated. People are not

Enculturation is the transmission of culture from

The anthropological self takes a holistic dimension of the

Anthropology defines self awareness as “that which

Following the faster process of enculturation and

Object orientation positions the self in relation to the surrounding

Spatial orientation provides the self with personal space in relation to

“Celebrating Our Culture: A New How-To-Guide.” Bridges Together, 21 Dec. 2018,

“Cultural Symbols, Values, and Norms - Course Hero.” Www.Coursehero.com,

InfoPlease. 2020. Human Evolution. [online] Available at:

“Is Westernization A Cultural Degradation Or.” Libinohytuzulyjyq.Thesanfranista.com,

Mhyca Macalinao. Characteristics of Culture. pt.slideshare.net/MhycaMacalinao/characteristics-of-culture-10772426/4?smtNoRedir=1.

“Nationalities Different Culture Standing Together Holding Hands.” 123RF,

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