Republic of the Philippines

UNIVERSITY OF EASTERN PHILIPPINES

College of Arts and Communication
University Town, Catarman N. Samar

First Semester, SY 2022 - 2023

UNDERSTANDING THE SELF (GE 3)

MODULE 3: ANTHROPOLOGICAL PERSPECTIVE

Hanah Elizabeth Bugna-Sosa CAC,

Part-Time Lecturer

Name of Student: Jomark M. Guda

Course & Section: 1st Year Public Administratio Section 1A
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ANTHROPOLOGICAL PERSPECTIVE

INTRODUCTION
The anthropological perspective deals with the understanding of the self through the cultures of
humankind. Anthropology employs a holistic approach to the study of the self by integrating various
models into a broader framework by considering what each model brings and by showing the
interactions among them. (See Figure 1). Anthropology is 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.
However, this module will only deal with modern trends in anthropology especially in
understanding humankind in relation to their culture. Now let us start recognizing our unique cultural
practices.

OBJECTIVES:
At the end of this 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.

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Now, let us properly begin our discussion on Anthropological Perspective!

1. ANTHROPOLOGY
Anthropology studies all aspects of human condition. It includes human history, the present
human condition and the future possibilities. It also examines the interactions of the society, biology,
language and culture. It 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).
The self has a better development in terms of brain with billion neurons, and adaptation to the
environment for survival, self also develops a culture resulting in behavioral changes. The self is a
living animal but superior to other animals due to certain factors. There are two aspects that support
this claim:

a. Physical Aspects. The self as the only animal with a larger brain capacity making
him/her a rational animal. The only animal that can stand straight allowing him/her to
have better mobility in doing things, etc.;

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

Now let us examine the different important concepts in understanding the self in
anthropological perspective.

CULTURE
Culture is defined as the systems of human behavior and
thought. It covers all traditions, customs, and capabilities of
humans as they function in society. In other words, cultures are
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 tools and symbols became an integral
part of one’s culture. According to Geertz, C (1973), “a culture is
a historically transmitted pattern of meanings embodied in
symbols, a system of inherited conceptions expressed in 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).
Therefore, culture 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 one
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 goodwill of the community.

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In order to do this, we have to understand the concept of enculturation. Enculturation is the

transmission of culture from one generation to the next. 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
in the way people do things in their lives. Therefore, enculturation ensures the strengthening of the
culture and enrichment of the people’s identities apart from other communities.

2. THE SELF AND PERSON IN CONTEMPORARY ANTHROPOLOGY

The anthropological self takes a holistic dimension of the individual person. It considers both
biological and environmental aspects of the person. The genetic component plays a significant role in
the cultural development of an individual. In the same way, environmental exposure is a key 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 during
conception to which the child inside the mother’s womb already hears the language, tastes the food
and feels the mother’s emotion. These experiences then are solidified as soon as the child is born.
The growing years of the child is also very crucial in anthropological perspective because 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.
2.1. 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 to assume a variety
of roles.” It has been observed that a child starts to conceptualize self-awareness at the age of
two. However, self-awareness can also start at much earlier when exposed to a variety of
stimuli like touch and the like. sleeping with parents, etc. Stimulation is maximized when
there is close contact with parents and other family members. This develops the neural
circuitry or hard wiring of the brain faster than with 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 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 a child’s value. What the child observes from what the adults are doing
or thinking will more likely be adapted and imitated by the child. However, in this continued
process of self-awareness, the child will eventually develop his or her own identity. This
identity further intensified by a practice common to all cultures – the naming ritual.
Naming individualizes a person. It gives a person him/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. 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
in the community.

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2.2. 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. There are four environmental orientations:

1. Object Orientation. Positions the “self” in relation to the surrounding objects.

The self should be able to act responsively to the cultural objects around. For
example, the T’boli, an indigenous group from South Cotabato. They learn to
respect the trees, the lakes, the falls, and even 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.

2. Spatial Orientation. Provides the “self” with personal space in relation to other
people or things. For example, in an individualistic society where independence is
of utmost importance, personal space is greatly emphasized.

Whereas in the communal society where interdependence is strongly developed,

personal space is more likely lossened. 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.

3. Temporal Orientation. Endows the “self” with the sense of time. Time is truly
relevant to cultural communities. For example, 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 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.

4. Normative Orientation. Provides the “self” with the grasp of accepted norms in
the community. Normative orientation provides the self an idea of behaviors
which are not acceptable in the community. For example, in communities where
punctuality is considered a value, being on time is already a charitable gesture.

3. THE SELF EMBEDDED IN CULTURE

When the self is able to distinguish what is acceptable behavior or 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 sel”f and the “actual self.”
The cultural self includes all the feelings, thoughts, experiences, biological and psychological
constitutions, language and memory whereas the actual self is also being shaped by 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 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
slid culturally reflexive identity in relation to everything and everyone else.

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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 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 a few examples. One perhaps is the attitude of some indigenous
peoples (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.
These may only mean that these students are not proud of their cultural identity. Eventually, this may
lead to cultural degradation.
Cultural degradation or cultural genocide means the loss of a particular culture due to
assimilation or loss of interest. Assimilation happens when a dominant culture is overshadowing the
inferior culture, meaning the culture possessed by a lesser population living within a community; the
inferior culture will eventually lose its identity. As a result, we will not be surprised when children
will not know anymore how to speak their own indigenous dialect, or perform rituals that were used to
be performed by the elders, or play traditional instruments that were played by 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.
A very obvious example of cultural degradation is that brought about by excessive exposure
to media in various forms. Television fir instance influences language, traditions, beliefs, knowledge
and even personalities. Social media influences the younger generation of what’s on trend influenced
by other culture. In judging for beauty, the media proposes the following criteria:

• Face must be beautiful and unpimpled.

• Hair must be black and straight.
• Skin color must be fair and flawless.
• Body must be slim and toned.

SUMMARY
In summation, this section discussed the anthropological perspective of the self. Anthropology
liberates the self from the fallacies of dominant ideas. The self is no longer seen as an entity with
innate ideas, ready to face the world as if programmed to respond to the demands of time. 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.

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