GEC 11: Understanding the Self PDF

GEC 11: Understanding the Self ANTHROPOLOGICAL PERSPECTIVE OF THE SELF: The Self as Embedded in Culture At the end of this chapter, the students are expected to have: 1. understand the basic concepts in Anthropology and other related topics; 2. discussed the similarities and differ...

GEC 11: Understanding the Self ANTHROPOLOGICAL PERSPECTIVE OF THE SELF: The Self as Embedded in Culture At the end of this chapter, the students are expected to have: 1. understand the basic concepts in Anthropology and other related topics; 2. discussed the similarities and differences on the anthropological conceptualizations of the self; and 3. recognized cultural variations and diversities on culture and self-formation. ANTHROPOLOGY The word anthropology comes from the Greek words “anthropos” which means “man” and “logos” meaning study of holds a holistic view of human nature It is concerned with how cultural and biological processes interact to shape human experience THE CULTURAL CONSTRUCTION OF SELF AND IDENTITY WHO AM I ?  CULTURE “… complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.” (Edward Tylor) Anthropologists have emphasized that culture is not behavior itself but the shared understandings that guide behavior and are expressed in behavior. Culture provides patterns of “ways of life” ETHNIC IDENTITY sameness of the self with others, that is, to a consciousness of sharing certain characteristics (e.g., language, culture, etc.) within a group This identity makes a human being a person and an acting individual. James L. Peacock (1986) There are 2 sides of identity found in every person in every culture: EGOCENTRIC SELF & SOCIOCENTRIC SELF EGOCENTRIC SELF ❑ the self is viewed as autonomous and distinct individual ❑ Defines each person as a replica of all humanity but capable of acting independently from others ❑ each person is seen as a separate entity with characteristics which reside within an individual ❑ the self is viewed as contingent on a situation or social setting ❑ view of the self that is context dependent.; there is no intrinsic self that can possess enduring qualities ❑ focuses on one’s own social group; socially oriented SOCIOCENTRIC SELF Christie Kiefer - Anthropologist THE JAPANESE POSSESS A SOCIOCENTRIC VIEW OF THE SELF. INTERDEPENDENCE BETWEEN THE PERSON AND THE GROUP IS MORE VALUED THAN INDEPENDENCE. Francis Hsu- Chinese American anthropologist A SOCIOCENTRIC VIEW OF THE SELF TO THE CHINESE. CHINESE PRIORITIZE KIN TIES AND COOPERATION. AMERICANS TEND TO BE EGOCENTRIC. THEY BELIEVE THAT THEY SHOULD BE ASSERTIVE AND INDEPENDENT. IDENTITY TOOLBOX- refers to the “FEATURES OF A PERSON’S IDENTITY that he or she chooses to emphasize in constructing a social self” One of the components of the self is identity. There are two types of identity: 1. Independent- defined by individual traits and goals 2. Interdependent- means connections with others, it is social not personal Identity can also be represented in many ways which includes language, religion, beliefs, traditions, arts and even their ways of making a living. ❑ a universal practice with numerous cross- cultural variations establishes a child’s birthright and social identity. ❑ a NAME is an important device to individualize a person and at the same time becomes legitimate member of the group. ❑ There is no self if the individual is without name. PERSONAL NAMING GENNEP’S THREE-PHASED RITE OF PASSAGE: 1. Separa t i o n – people detach from th eir former identity to anoth er; leaving th e famili ar( f u ne r a l service; going to college away from h ome; ) 2. Liminal – one h as left one ident i ty but h as not yet entered or joined th e next. (circumcis i o n ; freshmen figuring out current status during orient a t io n ) 3. Incorpor a t i o n – th e ch anges are incorpor a t e d into a new identity to elaborat e ritual s and ceremonie s like ch urch weddings , debutan t balls, and college gradua t i o ns. (uses wedding rings, 18 roses.. e tc.)  IDENTITY ❑ Individuals acquire their identities through rites of passage or initiation ceremonies. ❑ Initiation rituals make a person readily accept new wars of looking at him/herself and others. ❑ Anthony Wallace and Raymond Fogelson IDENTITY STRUGGLES “characterized interaction in which there is a discrepancy between the identity a person claims to possess and the identity attributed to that person by others.” Golubovic suggests that in order to attain self-identification, individuals have to overcome many obstacles such as traditionally established habits and parental imposed self-image. Seven Tribes of Bukidnon  Talaandig The Talaandig tribe is one of the 110 groups of indigenous peoples in the Philippines. Talaandig is one of the seven lumad tribes in the province of Bukidnon. The Talaandig people are mostly concentrated in the northern and western part of the province of Bukidnon, Mindanao Island, Philippines. Their territory is marked by theKitanglad and Kalatungan mountain ranges Differences: The local knowledge of the Talaandig people was derived from oral history and traditions. These traditions include religious rituals, dances, songs and music, epic traditions, folktales, games, handicrafts, and customary mediation. Similarities: Both the Talaandig and Higaonon indigenous communities claimed Mt. Kitanglad as their sacred “temple” and ancestral home.  Higaonon Higaonons are peace-loving people. They abhor disunity in the community for they want harmony to prevail among them. One most common symbol from the literary pieces is the wearing of the Higaonon costume which stands for pride and identity of their tribe. Differences: The Higaonon is one of the least known ethnolinguistic groups that inhabit North- Central Mindanao. They occupy the mountainous regions of Misamis Oriental, Bukidnon plateau, the mountain borders ofthe provinces of Agusan and Lanao in theeast and west, respectively. Similarities: The culture of Higanaon tribe can best be described as a culture of Peace, for solving their internal conflicts or settle feuds among other ethnic groups, the tribes practices an ancient ritual: the tampudashu Balagun, or the treaty of the green vine branch, a symbolic and traditional cutting of the vine.  Bukidnon The Bukidnons speak the Binukid dialect. They have light brown complexion, straight black hair; have an average height of about five feet. Their nose bridge is not flat (NCIP, 2003). The IPs who simply identify themselves as Bukidnon are mostly found in the northern part of the province. Bukidnon is also labelled as the highland paradise in the heart of Mindanao. While it derived its name from the Visayan term “bukid” for “mountain”,it is predominantly a rolling grassland plateau with an average elevation of 915 meters. Similarities: The tribes in the province of Bukidnon are indigenous and their names are derived from the rivers/ watershed areas that they inhabited. The Matigsalugs, for example, are the people who live along the Salug river and the Tigwahanuns – are natives who inhabit the banks of the Tigwa river. Differences: The religion of the Bukidnon traditional people is generally monotheistic. They believe in one God “Magbabaya” (the ruler of all) who has minor gods and goddesses under his command (i.e. Ibabasok – who watches overgrowth of crops; Dagingon – who watches over planting and harvest season; Bulalakaw –who is the god of the rivers and lakes, Tumpas Nanapiyaw or Itumbangol – who watches over the base of the earth night and day). Umayamnon These Indigenous peoples dwell along the watershed of Umayam River in the Mountains of Pantaron in the Eastern side of the province of Bukidnon. They are fair in complexion five feet or above in height. Their eyes are set closed enough to each other with an average height of Nose Bridge. They are proud and reserved people. Some are still practicing the traditional customs and beliefs. They believe in the existence of the Almighty Super Natural being who created everything and controls everything. Some have been made Christians through American and Filipino missionaries. Difference: They chew betel nut very frequently and their teeth are filed to uniform length which are mostly blackened. Purposes for making the teeth black are two namely: for medicinal purposes and for decoration. The black dye that they used to blacken the teeth means one distinction of being a human (who knows how to dye his teeth black) for according to them only monkeys have white teeth. Umayamnon are excellent makers of bead jewelry like the necklaces called ginakit and inboy, beautiful beaded men’s bag called suning and unisex beaded bracelets called binuklad.  Manobo The Manobo are several people groups who inhabit the island of Mindanao in the Philippines. They speak one of the languages belonging to the Manobo language family. Their origins can be traced back to the early Malay peoples who came from the surrounding islands of Southeast Asia. Today, their common cultural language and Malay heritage help to keep them connected. Difference The religious beliefs of the Manobo revolve around many unseen spirits interfering in the lives of humans. They believe these spirits can intrude on human activities to accomplish their desires. The spirits are also believed to have human characteristics. They are both good and evil in nature and can be evoked to both anger and pleasure. Manobo tribe is culturally rich in traditional practices, medicinal uses, diversity, and traditional knowledge based on their community plant resources. They dwell in hinter lands and mountainous regions in the southern part of the Philippines and live an intricate life dependent on agriculture and forest plants.  Matigsalug The Matigsalug are an indigenous group who live in the Tigwa-Salug Valley in San Fernando in Bukidnon province, Philippines. "Matigsalug" means "people along the Salug River" (now known as the Davao River). Although often classified underthe Manobo ethnolinguistic group, the Matigsalug are a distinct subgroup from the Manobos. Circumcision, tattoo, and the chewing of betel nut are practiced in the area. Illnesses are diagnosed as caused by evil spirits. The Matigsalug taught their children to value honesty, cultivate their farm and helped their father in food hunting.  Tigwahanon Their fishing implements are bu-o (bamboo fish traps) in varied forms they have learned to fish using hook and line called banowit. The staples are rice during harvesttime, occasional corn grits are available and most of the year round they subsist on camote(sweet potato) and other crops like cassava. The Matigsalug previously practiced a hunting- and-gathering lifestyle with minimal agriculture. Recently, influenced by migrant farmers and traders from the northern Philippines and the island provinces, the Matigsalug shifted to sedentary land cultivation with more or less permanent villages. Signs of their earlier lifestyle are now found in their cultural and artistic expression, as evidenced by their costumes of bright colored mid-rib blouses and shortskirts, and skilled hunting and gathering techniques. This early lifestyle is also depicted in their music, songs, dances, poetry, epic, and spiritual expressions. “ME AND MY CULTURE” Thank you!