UNDERSTANDING THE SELF

Anthropological Perspective
Done: View To do: Go through the activity to the end
Discussion
Anthropology is the study of human diversity across time and space (Kottak,
2010).This discipline investigates humans as a physical, cultural, linguistic,
and historical entity. The discipline is so extensive that scholars say,
“Anthropology is the most scientific of the social sciences and the most social
in the scientific sciences (Wolf, 1964).

In this course, however, we will not be expounding each of the anthropological

subdisciplines - physical, cultural, linguistic, and archeology. Instead, you will
learn how anthropology can shed light on building the concept of the Self.

In a general sense, anthropologists believe that your concept of the Self or

personal identity is a product of your culture. There are four terms you need to
remember here: (1) enculturation, (2) collective identity, (3) personal identity,
and (4) acculturation.
Enculturation
Enculturation refers to the internalizing and the subjective process of adopting
a transmitted culture from a generation to the next (Laird & Tedam, 2019, p.
10). The moment you are born, you already have a culture you inherited from
your parents. Growing up, you developed habits and beliefs based on the
customs and traditions of your barangay or town. The ways you speak, move,
and construct your thoughts are partly because of the local community where
you belong.

Figure 18. Mother tongue as product of enculturation. Diversity of language for

the term "mommy":

Figure 18. Mother tongue as product of enculturation. Diversity of language for

the term "mommy."
Filipino, Spanish, American, and Japanese cultures, respectively.

For example, if you were born in Cebu City, most likely you will speak Cebuano
as your mother tongue. Whereas, if you are from Tacloban City, most likely you
will talk in Waray. It is the same thing with those Chavacano speakers in
Zamboanga, the Hiligaynon in Panay, the Bicolanos in Region V, and so on.
The first language you speak depends on where and who you are during your
early years of childhood. Your mother tongue is a product of enculturation.

Language plays an important role in shaping your thoughts and the way you
understand information from your culture (Rosman & Rubel, 1998). However,
do not think that enculturation is limited to language. Language is only one
part of the culture, among many other things. The livelihood of your parents
and your neighbors in your sitio or purok can enculturate you. For instance, if
you live in a farming village, you will be familiar with farming, the names of
crops, pests, and livestock.
Your environment plays a vital role in enculturation too. If you spent your
childhood in on island or near the sea, most likely you know how to swim or
even know how to catch fish. If you live in the mountainous area, you will
probably inherit the habit of shouting because you are used to calling your
neighbor who lives on another hill. If you live in the city, maybe you do things
fast because you are always beating the clock because of traffic jams and the
busy lifestyle in the urban area. Whereas, if you live in a rural area, you might
probably do things in a relaxed manner because you live in a quiet place where
there are fewer people.

Figure 19. How the environment shapes the cultural identity of the person

Collective Identity
Notice that in the activity “Taga-_____ ka kon ___,“ you think of something that
most people from your town also do. You get the impression that you are very
much alike with the people in your locality. The things that you and the people
in your village do in common are part of what anthropologists call collective
identity.
Collective identity refers to connecting to the patterns of behavior observed in a
cultural group (Polletta & Jasper, 2001). For example, some foreigners say that
OFWs are very hardworking. “Being hardworking” now is part of being an
“OFW”. If you are Filipino working abroad, you must strive hard to impress
your foreign boss because you want to fit into this “hardworking OFW”
collective identity.

However, the opposite effect of having a collective identity might be

discomforting to you. Sometimes you don’t want to associate yourself to a
particular collective identity because the traits are negative. For instance, in
the Philippines, we have this concept called “Filipino time” which means we are
always late in anything. To be always late is not good because it is annoying to
wait for someone. So, maybe you do not want to be the same as many Filipinos
who are not punctual. That is why you always come on time. This struggle to
resist a collective identity of the community you belong to, especially when it is
negative, is how to see your “personal identity” according to the anthropological
perspective.

Map of the Visayas Region in the Philippines showing expressions of collective

identity of people in the mentioned islands.
Figure 20. Map of the Visayas Region in the Philippines showing expressions of
collective identity of people in the mentioned islands.

Notice that the examples in Samar, Panay and Siquijo somehow deny their
"stereotypical collective identity."

Collective Identity vs. Personal Identity

In anthropological understanding, you develop a personal identity when you
reach the point of self-awareness in the enculturation process (Haviland,
1996). In other words, finding your personal identity means “building of the
Self” based on “how same you are or how different you are with the people
around you.”

For example, you are from Bohol, and your place is famous for the delicacy,
kalamay, but it does mean that you are fond of eating it. However, people who
are not from Bohol might be shocked if they find out that you don’t eat
kalamay. “Kay abi diay taga-Bohol, mokaon dayon og kalamay?”, you might
say.

Somehow, an anthropological mindset might make you resort to stereotypes,

and that is dangerous (Ortner, 2006). It does not mean that automatically, you
also do the same with these people if you belong to a particular culture. It does
not mean if you are from Siquijor, you are an expert of folk magic like barang
(witchcraft curse) and lumay (love potion). It does not mean if you are from
Samar, you are always angry or aggressive when speaking. It doesn’t follow if
you come from Panay island, you believe in aswangs (Filipino mythological
creature). It also doesn’t mean if you are from Baybay City, you always go out
of the jeepney first before paying the fare to the driver.

In finding your personal identity, you need to also find out how unique you are
despite your native culture or nationality. Therefore, the concept of personal
identity in anthropology goes beyond enculturation. Culture may change over
time, especially when you transfer to a different place or link with different
people from a different culture.

When you are growing up, you are not yet very conscious of whether the things
you do and think are right or wrong. You were not critical yet to distinguish
which among the practices in your culture are worth following. Thus, the
process of crafting a unique personality through your genes, child-rearing
practices, and childhood experiences are cultural in nature (Rosman & Rubel,
1998).

For example, you belong to a sizeable Filipino household. Part of your local
culture is that the youngest child will do most of the household chores.
Unfortunately, you are that child, the youngest among six siblings. Both of
your parents, your ates, and kuyas frequently give you orders. You did not
complain because you thought that it was normal. As you grow up and enter
college, you learn about concepts of social justice. Then, you realize that doing
all the chores “just because you are the youngest and your culture says so” is
unfair. You then decide that when you have a family of your own, you will
distribute the household chores equally among your children.
The scenario in the previous paragraph illustrates the dynamics between
collective identity vs. personal identity. The custom that the youngest in the
family will do most of the chores is a product of enculturation - the collective
identity of your local culture. Saying that this practice is unfair is a product of
your education - which is part of the collective identity of the culture practiced
in modern society. So, here, the culture where you grew up in goes against the
culture of your school. You might ask yourself, “Which is right? My local
culture or the ideals in school?”. When you have that kind of confusion, it
means that you are undergoing the process of self-awareness despite the
enculturation and different cultural influences around you.

Acculturation
Acculturation is acquiring cultural practices when you meet a different culture
aside from the culture where you grow up (Seremetakis, 2017). Concerning this
subject, it is your “personal journey across cultures” (Berry, 2019). Throughout
your life, you will encounter different cultures when you travel, work, or
migrate to another place. As you meet different communities, you will
experience exciting phenomena called culture shock and reverse culture shock.

To explain acculturation, imagine yourself as a student as if there is no

pandemic. In the previous discussion, we established that you acquired your
first culture from your local community in enculturation. Let us assume that
your hometown is somewhere outside Baybay City; for example, you are from
Maasin City, Southern Leyte. Then, you will study at VSU for college.

You have no choice but to look for a place to stay while you are away from
home. When you arrive at the VSU Main campus, you carry the set of practices
from your hometown. There is a great chance that you will act as if you are still
in Maasin City. Since you are not familiar yet with the places around the
campus, you anyone for direction. “Maajong adlaw. Asa ang baybajon?” The
way you pronounce the letter “y” as “j” or “dz” signals that you are either from
Southern Leyte or from Bohol. The way you speak is part of what
anthropologists call “cultural baggage” and is part of who you are.

Let us continue the journey. The person you ask for directions says that you
need to go to the Lower Campus, which is far from where you are currently
standing. “What vehicle should I ride going there?” you politely asked. “What
ride? No. Just walk, unless you have a motorcycle”. You noticed that most of
the students at VSU Campus are walking. You are a bit surprised because
back in your hometown, you don’t need to walk far. After all, the distance
between the school buildings are near. Anthropologists call that feeling as
culture shock. When you experience culture shock, you have a brief moment of
evaluating yourself after meeting a different culture.

Soon, after a semester in VSU, you have adapted to the culture of the
university. You have no more problem walking around campus, and now, you
use the letter “y” instead of “j” while speaking. When you are on campus, you
act as if you are the same as any Viscan. You call this process of adapting to
the dominant culture as “assimilation”. This time, the collective identity for
being a Viscan is part of you.

After a semester (assuming that you have not gone home since the first day of
school), you go back to Maasin for the semestral break. Your mother hugs you
and greets, “Maajo kay nauli na ka!” You pause because you are no longer used
to people around you speaking “j” instead of “y.” The experience of getting
surprised by your home culture after being away for a long time is reverse
culture shock.

Since you are a good student in VSU, you bring some traits back home. You
wake up early and study hard. Your mother saw you reading a book. This is
not something you usually do when you are in high school. Your mom is happy
about the development you have. Then, you met your friends, and you shared
your experiences in VSU. One of your friends commented, “You are like a
different person now.”

Through acculturation, anthropologists explain that people change based on

the cultures they meet in life (Wijngaarden, 2016). The processes of acquiring
your family’s traits through enculturation, carrying your cultural baggage as
you go somewhere else, assimilating to a dominant culture, and experiencing
culture shock and reverse culture shock are all part of understanding the Self
in the anthropological perspective.
You will experience more change in you, the more cultures you will encounter.
You undergo the process of acculturation not only in traveling or transferring
to a different place. You can also get cultural influences from watching movies,
reading a book, and using social media (Vannini, 2009). Since different people
experience different cultures in their life, your Self is “a hybrid of different
cultures” and is never a finished product (Smith & Leavy, 2008).

Figure 21. Anthropological Perspective Summary: Life as a journey across

cultures.

Figure 21. Anthropological Perspective Summary: Life as a jpirney across

cultures.
Taking Care of the Self in the Anthropological Perspective
Finding your personal identity amid several collective identities is a universal
struggle everyone will undergo. In your life, you will go to different places, meet
different people, enroll in different schools, listen to different songs, watch
different movies, and many more. As you experience all of these, you encounter
different cultures and collective identities, and through these experiences, you
develop your sense of identity.

Cultures may mix and live in harmony. You can see that among married
couples who come from different countries or religions. You can also observe it
in foreign students or tourists who follow the rules and regulations in our
country. You can see that in yourself too.

Do not worry if you think that your “culture” is not as pure as your
community’s collective identity. Culture cannot exist in a vacuum. You have to
understand that you are a product of different cultures. In the contemporary
world, you will encounter different cultural influences on social media and
modern technology. However, do not ever forget where you come from. From
the anthropological perspective, you must appreciate your roots. The culture
you grow up with and the customs you meet as you continue growing up are
all part of who you are.

Lesson 1.2: Sociological Perspective

Discussion
Sociology is the study of the complex web of human social relationships
discussing the diversity of topics – from culture, religion, family, to social
classes – focusing on how institutions and social structures affect people's
personal lives (Graaff, 2010). As a discipline that studies human society by
"seeing the general in the particular, seeing the strange in the familiar and
seeing the personal choice in the social context" (Macionis, 2008), Sociology in
the Understanding the Self course focuses on the symbolic interactionist
paradigm.

On the one hand, Structural Functionalism sees society as a living organism

with different parts that function to support the whole structure. This theory
assumes that society harmonically stabilizes itself, and that any change in
society is a product of evolution (Brinkerhoff et al., 2007, p. 10). On the other
hand, Conflict Theory is a perspective started by Karl Marx that argues that the
changes that occurred in the society are products of the clashing of two or
more social classes (Judge, 2012). These two sociological paradigms –
Structural Functionalism and Conflict Theory – explain the society in the
bigger picture. Unlike macro-sociological theories, Symbolic Interactionism
aims at micro realities, the smaller picture of society. These micro realities,
however, are manifestations of how social institutions function, together with
the existence of social classes, social stratifications, inequality, and
competition within the society. Hence, how individuals interact, develop an
identity, statuses, and roles, and behave all boils down to society's dynamics.

Symbolic Interactionism
Concerning the self, Symbolic Interactionism explains the self through the
concept of identity. Sociologists believe that the interactions a person makes
with other people shape one’s identity. The leading proponents of this
sociological lens are Charles Horton Cooley, George Herbert Mead, and Ervin
Goffman. Their ideas were further elaborated by Herbert Bulmer, who wrote the
book Symbolic Interactionism: Perspective and Method (1986).

There are three underlying assumptions in Symbolic Interactionism:

1. We act based on the meanings we attach to things (including people)

2. Each one of us attaches different meanings to things

3. The meanings we attach to things change over time.

To explain this, let’s make tattoos as an example. Tattoos have meaning, and
people have different opinions about having a tattoo. Some say that people
having tattoos are “dangerous” because they associate it with criminals and
other people who show deviant behavior. Others say that there is nothing
wrong with it. “It is an art”.

To explain the third assumption, let us see how the meaning of tattoos changed
in history. When Magellan’s crew came to our shores, people in the archipelago
had tattoos on their skin (Pigafetta & Stanley, 2010). For our ancestors, tattoos
were a sign of bravery. When the Spaniards colonized the Philippines, the
people slowly changed their views of tattoos into something “dirty”. Nowadays,
social stigma slowly fades because celebrities flaunt their tattoos. Many
Filipinos now have a tattoo or plan to have one. You can also observe the
attaching and changing of meanings in other things in society, like wedding
rings, birthday cakes, hand gestures, and so on.

Figure 12. People attaching different meanings to tattoos.

Figure 12. People attaching different meanings to tattoos.

Symbolic interactionism implies that the process of attaching meaning is not

only limited to objects. We also assign meanings to people. For instance, your
siblings or cousins are your “source of fun” as your playmates when you were
young. During the teenage years, you might think of them as “competition of
your parents’ attention.” Probably, when you become an adult, you think of
them as “mentors” or simply as “source of happiness”. However, meanings
attached to family members are not the same for everyone. For some family
members could be a “burden”, an “energizer”, a “trauma”, a “benefactor”, or an
“irritant”; all these different meanings depending on how you interact with
them.

Taking it to the bigger picture, we act differently depending on where in the

society. For example, you may act as an obedient child with your parents, but
you may be a procrastinator at school. To people you just met, you may act
tough, but if you are alone with your best friend or lover, you behave like a
crybaby. Did you notice this while you are doing the motivational activity?

Another example, imagine a person named Steve, and he is a teacher. At home

is a doting father in front of his children. In contrast, he is the type of educator
who is strict in terms of deadlines. This “authoritative figure” is part of the
image of a teacher the society expects. Steve should not act like a doting father
in school; otherwise, he might fail to function as a teacher. In the same way, he
should not smoke or drink in front of students, especially at school, because
that is not “what an ideal teacher is like” in modern society. Steve’s shifting of
roles here to perform his function as a teacher is what sociologists call
“counter-identity.”

In other words, based on the person we are interacting with, we act the role a
particular role expected in society. It is like performing different characters
based on the person’s status to show what kind of impression a person wants
to make to people. You can be a pious devotee at the church, a badass in the
karate club, or a rock star band, a role model in the village, and many more.
From a sociological perspective, acting all of these roles may not necessarily be
pretending but essential components of an individual’s identity because of
interacting in society.

Figure 13. Different Roles.

Figure 13. Different roles.

Looking Glass-Self and Impression Management

.You can understand better symbolic interactionism by explaining the concepts
of the looking-glass self of Charles Horton Cooley and George Herbert Mead.
They say that social experience constructs an individual’s personality (Cooley,
2017; Mead, 2010). Another sociologist, Erving Goffman, suggested that the
way people impress others determines a person’s identity (Goffman, 1999). His
theory is called impression management.

“I am not who you think I am.

I am not who I think I am.

I am who I think you think I am.”

– Charles Horton Cooley

(Korgen & White, 2010, p. 64)

The looking-glass self is a metaphor for explaining how people act and react
based on how they see themselves in society. Imagine looking at the mirror,
and the reflection you see tells you, “you are a funny person.” When you see
that reflection, you have a high tendency to act based on what you see; your
reaction should be something that a funny person does. Thus, you crack jokes,
make memes, and bring laughter to people. In the same manner, for
sociologists, this “mirror” or “looking-glass” is the society.

Going back to the example of Steve, the teacher, the reflection he sees is that
“you are a teacher.” Hence, he will act based on what society thinks about what
a teacher should do. However, this creates a conflict, especially when Steve’s
identity as a teacher does not coincide with how people around him react. For
example, some students treat him as a “barkada” instead of an “authoritative
figure.” Steve thinks that he is a “teacher” in front of his students. When he
gives a project, his students have the tendency to pass the requirements
beyond the deadline. When the students see Steve as a “barkada” instead of a
“teacher,” the respect that the society expects students should give to
educators gradually fades.

Sociologists further explain this conflict through the concept of impression

management. Suppose the looking-glass self says that “we act based on what
we think other people think about us.” In that case, impression management
says “we can actually change how other people think about us” through our
actions and reactions we show them. Let us discuss this notion in the example
below. For instance, you heard from a vlogger that eyeglasses make you look
smart. Since you have 20:20 vision, you buy a pair of non-prescription glasses.
You wear those at your school, thinking that other students will think of you as
smart. After a class lecture, your professor gives you a difficult homework. One
of your classmates approached you, “Can you help me with my assignment?”.
You nod your head and smile because your cover works.

Wearing glasses gives the impression that you are smart. You got some
affirmation when your classmate asks for your help. It is positive feedback. So,
most likely, you will continue wearing fake eyeglasses to maintain your smart
look. However, your fashion statement might change when you receive negative
feedback or unexpected consequence.

Later that evening, another classmate sent you a message asking for help.
Then, another chatted to you with the same request. Then, there comes
another. There are now four classmates asking for your support, and the
number of requests overwhelms you. So, the next day, you stop wearing your
pseudo-glasses. “Sorry, guys. I am not smart. I wore glasses for fashion
purposes,” you explained, and they stopped thinking of you as a smart person.

Figure 14. Impression Management Comics

Figure 14. Impression Management Comics

Negative feedback can dramatically change the meanings you attach to things.
Another example, you wore your favorite Mickey Mouse shirt. Then, your crush
tells you, “You are so childish. I like those who look like a rockstar.” Because
you want to impress your crush, you now wear a black T-shirt and listen to
metal music. In a way, your crush changes you.

However, be careful about your “impression management.” You may end up

pretending who you are not, especially when you change due to peer pressure
and other detrimental social forces. Thus, accepting impression management
without critical evaluation is a bit dangerous for people who want to make a
positive impression but get the opposite perception from others instead.

Nevertheless, whether the effect is positive or negative, the sociological

concepts of looking-glass self and impression management explain how the
things we do affect other people. The impression you want to give to other
people and the feedback they give you shape how you view yourself.
Looking-glass-self vs. Impression Management

Figure 15. Looking-glass-self vs. Impression Management

The concepts of looking-glass self and impression management may sound

identical but there is a fine line of difference between the two. Looking-glass-
self is more about how you think you appear to others while impression
management is more about how you manipulate the way others perceive you.
Look at the illustration above to understand better the difference of these two
sociological ideas.

The Self in the Interaction with Technology

In modern society, interaction with technology also affects a person’s identity
(Liffick, 2014). We interact with people indirectly by watching movies, TV
shows, and even by reading online news and blogs. Like Facebook, social
media platforms influence people, especially the youth, in shaping their
identities.

Watching films, playing video games, or reading an online article might seem to
be a one-way communication process, but they significantly impact the
development of a person’s character (Pearl et al., 1982, pp. 279–284). Have you
noticed that many Filipino kids nowadays speak fluent English? Research
explains that people learn, even young kids, through watching internet videos
(Gray & Palaiologou, 2019). This experience could also be true to any of us. For
example, if you watch K-Drama so much, you may imitate K-pop hairstyle or
fashion. If you are frequently watching anime, most likely you will learn
Japanese words. If you are part of an American series fandom, Game of
Thrones, for example, you might be familiar with some quotable quotes like
“Winter is Coming.”

Unlike traditional mass media, social media offers a two-way process of

interaction. By creating a profile, you virtually assemble your digital self. You
show what you want others to see on social media accounts. Your profile
picture could be the most attractive photo, a wacky pose, an anime character,
or a K-pop idol. The same issues about impression management are also
present online. Sometimes, people show that they are happy online, which
could be the opposite in real life. Nonetheless, what people do online is always
a form of social interaction in the digital realm, and therefore, shapes
themselves.
Figure 16. Some examples of how interaction with technology affects persons.

Figure 16. Some examples of how interaction with technology affects persons.

Right to left: Watching Japanese Animation, Kpop fan, Singing a verse from a
meme, and Taking a selfie

Sociological Imagination
One fundamental idea in sociology is sociological imagination. C. Wright Mills,
the one who developed this term, connects personal issues to public concerns
(Mills, 2000). In other words, it is “thinking outside the box” in evaluating
yourself as a person in the wider scope of society.

To understand this concept better, imagine yourself as someone who belongs to

a low-income household. Some people might say, “Your family is poor because
your parents are lazy, uneducated, and unskilled.” It sounds unfair and very
narrow-minded. If you use your sociological imagination, you will link your
personal situation to the bigger picture. Then, you find a better explanation for
your case, “I don’t think my parents are lazy. Our family’s status is like this
because of the lack of opportunities and economic instability. My parents are
both farmers, and we lack agricultural programs in our barangay.”

By using sociological imagination, you do not immediately blame yourself.

Instead, you think critically about other factors in society that make you who
you are. For instance, if you are having a hard time learning in school, do not
jump to the conclusion that you are dumb or unintelligent. Instead, imagine a
picture of the society in your head, “Why do I have bad grades? Is it because I
have less time to study because of the traffic going to school? Is it because our
university lack student support groups? Is there something wrong with the
education system in general?”
Through sociological imagination, you could find yourself in the bigger picture,
and this is a crucial point of reflection in understanding yourself in the
sociological perspective.
Sociological Imagination examples

Figure 17. Sociological Imagination examples

Identity Crisis
Another interesting issue in sociology about the self is the notion of an identity
crisis. The term identity crisis here does not mean the more widespread usage,
which means “finding one’s real sexuality or gender” but refers to the struggle
to find individuality in a social group.

Macionis observes this phenomenon in modern society where people can

quickly change their lifestyles. He dichotomizes people into two: “traditional
directed people” and “other-directed people” (Macionis, 2007). The former are
those who do not follow the latest trends and practices because they hold
steadfast to their cultural norms. The latter are those who follow the latest
buzz and ever-changing identity. While the latter may show a more flexible
character, many often accuse them of superficiality.

Filipino young adults during the 1970s prefer to appear neat and clean (Bello,
1976, p. 2). The youth who followed that trend are now around 55-70 years old
as of 2020. They are the “baby boomer” generation, and they could be your
grandparents. Being someone in the Gen Z or the millennial generation, it is
not uncommon that you find those having ear or body piercings among your
peers (Parekh & Kokotos, 2019). You plan to have one too, and you tell your
Lolo or Lola. When your grandparents hear about it, they want you to stop your
plan. You love your grandparents, and you want to belong to your friends.

In the example in the previous paragraph, your grandparents are the

traditional directed people, and your friends who have an ear or body piercing
are the other-directed people. If you give in to the trend, you might be
undergoing what sociologists call identity crisis.
Perhaps, you can imagine better identity crisis by internalizing some lyrics of a
Cebuano Bisrock song, Englisera (2005) by Missing Filemon.

“So I, say ‘I love you’ is it ok with you?

Bahala na’g makahilak ang lolo kong magbabalak

And tell him, ‘Well, my lolo I'm inlove not like you’

I'm not too old to learn an English word or two”

This part of the chorus shows how the protagonist of the song prefers to
impress his Englishera crush rather than his grandfather. The struggle to
adapt the Cebuano-English “conyo” way of speaking rather that the pure
Cebuano language is an example of identity crisis.

The thirst for approval from people of the same age rather than from elders
poses a problem that sociologists call identity crisis (McKee, 1974, p. 105). This
phenomenon is also evident, especially among teenagers who succumb to peer
pressure instead of asserting their own identities, imitating what is in their age
group instead of showing who they are.

Taking Care of the Self in the Sociological Perspective

Wrapping up, the concepts of looking-glass self, impression management, and

sociological imagination will help you understand yourself through interaction
with people, things, and technology. The different interactions and meanings
you attach to people determine your identity and counter-identity. Since you
are already aware of this, what should you do now?
Taking care of yourself from a sociological perspective requires you to recognize
who among your friends, classmates, celebrities, idols, and other people are
good influences to you. If they help you grow as a right and happy person, keep
them. If they make your life toxic, you should probably keep a healthy
distance. Remember these cliché sayings: “Tell me who your friends are, and I
will tell you who you are” and “Birds the same feather flock together.”

In symbolic interactionism, the critical question you should ask yourself is,
“Am I really who I am now because of my own decisions or the different
interactions you have with society?” From a sociological perspective, you are
you because of other people around you. As you go on in everyday life, you
meet people who will influence you. You might read a book that will alter your
thoughts. You may watch a movie, a TV show, or a short video clip that may
inspire you to do something. You can witness an event that will give you a life-
changing experience. All these different interactions -- with people, technology,
and objects -- shape you the way you are now and who you will be tomorrow.

Lesson 1.4: Psychological Perspective

Discussion
The American Psychological Association defines psychology as the study of the
mind and behavior (APA, n.d.). In this lesson, we tackle the study of the mental
processes as we study the Self.

The Self as Cognitive Construction

Some people tend to use the terms personality, attitude, and Self to
mean the same thing. Personality is a defining and more enduring construct
of a person. Attitude is a position or emotion towards a reality or a condition of
the current time (Balotol et al., 2018). For example, your friends describe you
as outgoing and observe your consistent angry reaction to fake news on social
media. While the former description is referring to your personality, the latter
is about your attitude. Your reaction does not define your character but
instead conveys your position or attitude towards something which you find
important.

The Self is the essence of a person, which encompasses both personality

and attitude; hence, it is a much broader concept. For William James, an
American psychologist in the late nineteenth century, there are two sides of the
Self: the “I” and the “me” (Gleitman et al., 2010).That which thinks, acts, feels,
and believes is your “I,” also known as pure ego. The “Me,” which he calls the
Empirical Me consists of the material, social, and spiritual components of the
Self (James, 1890).

The material self is not only the things that belong to us, such as our
body, clothes, and the like, but also our family, our home, and others where we
belong. Have you noticed that when you lose someone or something precious
to you, it feels that you have also lost a part of yourself?

The social self is best understood when we observe how we act in a

given social situation. You might have experienced this when you were talking
with your friends, and a teacher approached your group. What happened to
your behavior when you addressed your teacher? Was there a shift in the tone
of your voice? You may have responded differently, depending on who you
interact with at the moment. James contends that we have as many social
selves as there are people who acknowledge us (1890, p. 184).

The third component, spiritual self, is the most intimate and enduring
part of who we are. It is mostly associated with the modern understanding of
personality. Core values, the conscience are among those considered as part of
the spiritual self.

Real Self vs. Ideal Self

Another way of understanding the Self as a cognitive construct is the concept

of the real and ideal self. The real self, which Carl Rogers calls self-concept,
comprises all facets of your being, including the experiences you are fully
conscious of (Feist & Feist, 2008). Self-concept is how you see yourself just as
you are. For example, you see yourself as a pet lover, or a fast talker, friendly,
or intelligent. The ideal self is who you wish you are, which is brought about
by your interaction with others. It could be traits of people you look up to
(such as celebrity idols or social media influencers). It could also be what your
parents find desirable (like obedience and responsibility). In short, these are
traits that you do not possess, but you aspire to have

Figure 23. Cat-Lion Analogy to explain the Real vs. Ideal Self

You must be aware of these two selves. A wide gap between the ideal and real
self is indicative of incongruence, which can cause mental health issues. The
distress brought about by the discrepancy is linked to a sense of cognitive
dissonance, an extreme feeling of discomfort arising from contradicting
thoughts, beliefs, or actions. In this context, the ideal and real self.

You might ask, “How must I avoid cognitive dissonance?” If what you idealize is
something attainable, realign your real self closer to your ideal self. But if your
ideal self is too far from the real you, reset your goals instead to what is closest
to your self-concept.

The Self as Proactive and Agentic

Every person is capable of exercising control over one’s own life (Bandura,
2001).This agentic perspective acknowledges that the Self, or you, can self-
regulate, be proactive, self-reflect, and self-organize. You are capable of
achieving your desired outcomes.

The core features of the human agency include intentionality, forethought, self-
reactiveness, and self-reflectiveness.

Intentionality involves committing proactively to the course of action you wish

to undertake. Forethought backs this up as you anticipate possible
consequences and create action steps to achieve your desired outcomes. By
regulating and evaluating how you executed your plans, you display self-
reactiveness. Lastly, by examining your own functioning through self-reflection,
you complete the process of being agentic. You take the time to judge your
ability to plan and execute these plans against your actions’ outcomes.

Consider your status as a student taking up the course Understanding the

Self. Do you manifest these core features now?

Let us look at the life of Erwin Macua, a very ordinary person who graduated
cum laude (CDN, 2017). His story is impressive because he was working on a
12-hour shift as a security guard in the same school he was enrolled in. In the
beginning, his primary goal was to earn a living to support his family.
Inspiration hit him later on.

Notwithstanding his age and the possibility of ridicule, he committed himself to

his goal by pursuing a bachelor’s degree in education. Amidst financial
constraints, he used his meager salary and some savings to pay for his tuition.
Thankfully, he was granted a scholarship. He encountered challenges along
the way, especially in balancing between studies, work, and family life. He
maximized his free time at work by studying his lessons and accomplishing
requirements. When he finally completed his degree after four years, all his
sacrifices paid off. He even graduated with Latin honors! He used his
experiences in the past as he prepared for the next step to achieving a
professional career--the teacher’s licensure exam. His diligence and
determination were again rewarded when he passed the board exam. The once
security guard is now a professional, among the ranks of the faculty in the
same school he studied. Sir Erwin Macua’s inspiring story shows that every
one of us has a proactive and agentic ability despite our challenging
circumstances.