University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE

Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Republic of the Philippines

UNIVERSITY OF EASTERN PHILIPPINES
University Town, Northern Samar
Web: uep.edu.ph; Email: uepnsofficial@gmail.com

UNDERSTANDING THE SELF

G.E. 3

Prepared and Compiled by:

JOSEPHINE B. TAN, PhD CLARIZZA A. LOBERIO, EdD
HILLARY D. FRANCISCO FRANZ MARTIN N. JONSON

1
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

TABLE OF CONTENTS

Module 3: ANTHROPOLOGICAL PERSPECTIVE

Introduction 4
Objectives 4
- Anthropology 5
Culture 6
- The self and person in Contemporary Anthropology 7
Self and Behavioral Environment 8
- The Self embedded in Culture 8
Summary 10
Learning Task Assessment 11
References 13

2
University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Anthropological Perspective

3
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

3
Anthropological Perspective
INTRODUCTION:
Distance Please!
A group of brilliant Filipinos went to the United States as exchange students. They were hosted
by a prestigious pubic university in Illinois. During the orientation, the students were introduced to a huge
buffet canteen of the university, and they were supposed to have lunch in that canteen for the duration of
their stay in the US. After their first session in the morning, over excited to take their first American meal in
the buffet canteen at the adjacent building, the exchange students rushed to the hall, almost running and
went straight to the food line while clutching on one another and everyone else in the line. Perhaps irritated
by the clinging Asians too close to him, on american gentleman turned his back and said firmly to the Filipino
students: “Distance please!”
In an instance, the Filipino exchange scholars realized that they were in a totally different
environment. The normally accepted practices they have in the Philippines may not be necessarily acceptable
in other cultures. In this example, too much closeness and almost always clinging to one another as friends
are traditionally expected among Asian cultures. However, in the western practice where individuality is highly
emphasized, psychological distance will have to be respected.
This section deals with the Anthropological perspective of understanding the self.
Anthropology is generally defined as the study of human kind 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 section however, will only deal with the modern
trends in anthropology especially in understanding the human kind in relation to their culture. Let us begin
our study with the recognition of our own unique cultural practices.

OBJECTIVES:
At the end of this learning module, you are expected to:
1. Define anthropology
2. Explain culture and the mechanisms of enculturation
3. Synthesize anthropological perspectives on self-awareness and self-reflexive conduct
4. Show appreciation of one’s cultural identity through practice of one’s cultural values.

4
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Anthropology
Anthropology is the study of all aspects of human condition. This includes human history, the
present human condition, and even the future possibilities. It also examines the biology, interactions in the
society, language and especially culture (Kottak, 2009). Anthropology explores the interconnectedness and
interdependence of human cultural experiences in all places and ages. The kind of broad and holistic
perspective of anthropological inquiry equips the anthropologists the ascendancy in explaining human nature
( Haviland, et. al., 2014).

How does anthropology explain human nature? What is the anthropological concept of the self? The
self is both a biological and cultural entity. The traditional anthropological understanding of the self is that the
self is an animal specie, which underwent the process of biological evolution and has shared characteristics
with other living animals, the hominids in particular. The self is believed to have evolved from apes some 33
million years ago and in the evolutionary process the self-traced his/her origin from hominid species ‘homo
sapiens’. Since the self has better development in terms of brain with billion neurons, and adaptation to the
environment for survival, the self develops a culture resulting in behavioral changes.

The self is a living animal but superior to other animals due to certain factors:
a. Physical Aspects (self as the only animal with a larger brain capacity making him a rational
animal; the only animal that can stand straight allowing him to have better mobility in doing
things, etc.,

b. Social Aspects (Self uses language and symbol in dynamic complicated and yet
systematic manner allowing him to communicate, and preserve history, knowledge and
culture, etc.; can cooperate with others in a systematic manner in larger cooperation; and
invents new things for survival)

5
University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Now, let us examine the two very important concepts in anthropology before we discuss further about
the self. These concepts are culture and enculturation.
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.
Culture is symbolic. When our ancestors learned to use tools and symbols to originate
meaning of significant events in life and in society, those tool 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. In other
words of Geertz, C. (1973), culture is “a historically transmitted pattern of meanings embodied in
symbols, a system of inherited conceptions expressed in a symbolic forms by means of which men
communicate, perpetuate, and develop their knowledge about their attitudes toward life”. The
“embodiment in symbols” of cultural elements describes both an attitude of our body to incorporate
techniques and social devices, and a creative vocation to invent and incorporate new and different
expressive operative ways. (Thomas Csordas, 1999)
Culture therefore, is learned and is very much integrated in one’s customs and beliefs. It is
engrained in the patterns and systems of one’s life. Hence if culture considers all aspects and
elements of the self, people must be on guard that culture can be adaptive or maladaptive. On the
other hand, communities shall continue to assess whether the practices, rituals and customary actions
are still relevant and still beneficial to the development of the community. Adaptive culture shall
continue to manifest the key, central values that the individual and the community want to
demonstrate. On the other hand, communities may also try to get rid of the cultural practices that will
only extinguish the identity and good will of the community.

In order to do this, we have to understand the

concept of enculturation. Broadly defined,
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.

6
University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

The Self and Person in Contemporary Anthropology

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 interdependency. 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 the 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.

Self-awareness
Anthropology defines self-awareness as “that which permits one to assume responsibility from
one’s own conduct, to learn how to react to others, and to assume variety of roles” (Haviland, 2003).
It has been observed that a child starts to 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.
Following the faster process of enculturation ad 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 in 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 person’s name its place in the group. The
person’s name is also a symbol of one’s status in the community. It either gives you honor or stigma.
The person’s name is at the same time a project in progress. The self that bears the name continues
to establish an identity of the name of the community.

7
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Self and Behavioral Environment

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 environment orientations:

a. 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
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.

b. Spatial Orientation- provides the self with personal space in relation to other people or
thins. In our earlier example, the individualistic society where independence is of utmost
importance, personal space is also emphasized.

c. 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 activities 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.

d. Normative Orientation- provides the self with the grasp of accepted norms in the
community. Being on time is generally accepted norm in communal activities. In
communities where punctuality is considered a value, being on time is already a charitable
gesture. Likewise, the normative orientation is at the same time providing the self an idea
of behaviors which are not acceptable by 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.

The Self Embedded in Culture

When the self is able to distinguish what is acceptable behavior and what is not, it only follows
that the self is able to recognize differences of one’s self and the other. This ability to manage the
differences between selves is that 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 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

8
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

what remains in this distinction is the solid identity of the self in relation to anything 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 peoples, 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/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.
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 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 the 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 perpetuated
by various groups. In the end, many of the cultural landmarks, meaning the identity of the people, are
either prejudiced or lost forever.
An 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 not a force or a causal agent

in the world, but a context in which people live
out their lives.” (Clifford Geertz, 1973)

9
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

SUMMARY:

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 his/ 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 older selves and everything else
around.

10
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

LEARNING TASK ASSESSMENT:

Concept Map. Create an organized diagram that connects all of the following terms:
Anthropology
a) Community
b) Culture
c) Human beings
d) Normative Orientation
e) Rituals
f) Self
g) Self-awareness
h) Social issues
i) Tribes

Concept Map: Anthropology

11
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

True or False. Write TRUE if the statement is correct and FALSE if the statement is incorrect.
a. ______ Anthropologists emphasized that the self is purely cultural beings whose thoughts
and actions are prescribed by society.
b. ______ Culture encompasses all aspects of human being including art, language,
subsistence, history, thoughts and the like.
c. ______ Religion is NOT part of culture because anything that pertains to God and Faith is
holy and cannot be subjected to scientific experimentation
d. ______ In recognition to uniqueness of the other person, one must be able to respect cultural
practices involve and violence and repression.
e. ______ Normative orientation speaks to the self as reflexive of the ethical norms of the
community

12
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

References:

Villafuerte, S.L., Quillope, Al, Tunac, Rudjane, Borja, Estela(2018), Understanding the Self.
NIEME Publishing House, Co. Ltd.,Cubao, Quezon City.

Anderson-Faye, E. P. 2012 Anthropological Perspectives on Physical Appearance and Body Image. In:
Thomas F. Cash, editor. Encyclopedia of Body Image and Human Appearance, Vol 1. San Diego
Academic Press.p. 15-22
Batilla, V. S., Julia A. M., McHenry, M. P., Riva, M.P., & Banal D.T. (2013). Indigenous aeta magbukun self-
identity, sociopolitical structures, and self determination at the local level in the Philippines.
Journal of Anthropology , doi: http://dx.doi.org/10.1155/2013/391878
Cohen, A. P. (1995). Social Anthropology – Anthropology of the self: The individual in cultural perspective.
Journal of the royal Anthropological Institute, 1 (4) Retrieved from
https://search.proquest.com/docview/ 2222217592=141440
Ethredge, Laura, Ed. 2010 Islamic History. Britannica Educational Printing, New York USA.
Ethnic Groups Philippines. (2011). Ethnic Groups in the Philippines.
http://www/ethnicgroupsphilippines.com/people/ethnic-groups-in-the -philippines/

Ferraro, Gary, Andreatta, Susan. 2012. Cultural Anthropology: an applied perspective: Instructor’s Edition.
Wadsworth. Cengage Learning. United States of America

Gow, D. D. (2002). Anthropology and development: evil twin or moral narrative? Human Organization , 61(4),
299-313. Retrieved from https://search.proquest.com/docview/201029236?accountid=141440

Havilland, William, Harald, Prince, Walrath, Dana McBride, Bunny. 2014. Anthropology: the human
challenge. Wadsworth, Thompson Learning Inc., 14 th Edition, United States of America.
Havilland, William. 2003. Anthropology. Wadsworth. Thompson Learning Inc., United States of America.
Hawkins, Nicole, et. al. 2010. The impact of exposure to the Thin-ideal Media image on Women. Retrieved
on August 17, 2010 @ https://doi.org/10/1080/10640260490267751
Kenny, Erin and Nichols, Elizabeth Gakstetter. Beauty Around the World ( A Cultural Encyclopedia) on
Beautiful Bodies by Margo De Mello. 2014
Killborne, B. (1992). Anthropology—the anthropology of the self and behavior by Gerald M. Erchak. Choice,
30(4), 659. Retrieved from https://search.proquest.com/docview/225931610?accountid=141440
Kottak, Conrad Phillip. 2009. Cultural Anthropology, 13 th Ed. McGraw Hill Higher Education. New York, USA.
Lavenda, Robert H., and Schultz, Emily A. 2017. Anthropology: What does it mean to be human, 4 th Ed.
Oxford University Press.
Learning How to Learn: Successful Transition Models for Educators Working with Youth with Learning
Disabilities (2014). Retrieved July 10, 2014 from https://www.ncwd-youth.info/information-
brief/learning-how-to-learn
Middleon, DeWight. 2002. The Challenge of human diversity: mirrors, bridges, and chasms, 2md Ed.
Waveland Publication. Prospect Heights, Illinois, USA.

13
 University of Eastern Philippines UNIT 1- THE SELF FROM VARIOUS PERSPECTIVE
Understanding the Self_G.E.3 Module 3_Anthropological Perspective

Sökefeld, Martin. (1999). Debating self, identity and culture in anthropology. Current Anthropology, Vol. 40
No. 4 (August/October 1999), pp. 417-448. The University of Chicago Press on Behalf of Wenner-
Gren Foundation for Anthropological Research. https://jstor.org/stable/10.1086/200042
Van, D.B., Van Veldhuizen, T.S., Au, A.K., & C. (2015). Counter Cross-Cultural Priming and Relative
Deprivation: The Role of Individualism-Collectivism, Social Justice Research, 28(1), 52-75.
Doi:https://dx.doi.org/10.1007/s11211-014-0230-6
Wallendorf, Melanie and Eric Arnould (1988), “ My Favorite Things: A Cross-Cultural Inquiry into Object
Attachment, Possessiveness and Social Linkage,”Journal of Consumer Research, 14 (March),
531-547.
Ying-yi, H. Ip, G., Chi-yue, C., Morris M.W., & T. Menon, T. (2011). Cultural Identity and dynamic construction
of the self: Collective duties and individual rights in the Chinese and American cultures. Social
Cognition , 19(3), 251-268. Retrieved from
https://search.proquest.com/docview/229660461?account=141440.
Zhang, J. (2004). Cultural Values reflected in chinese advertisements : self-construal and persuasion
implications (Order No. 3153479). Available from ProQuest Central (305201059) Retrieved from
https://search.proquest.com/docview/305201059?account=141440

14