PDEV 1013 Understanding the Self Module 2 PDF

UNIVERSITY OF SAINT LOUIS Tuguegarao City SCHOOL OF EDUCATION, ARTS and SCIENCES Second Semester A.Y. 2020-2021 CORRESPONDENCE LEARNING MODULE PDEV 1013- Understanding the Self Prepared by: MELANIE T. BUCO, LPT RENZ...

UNIVERSITY OF SAINT LOUIS Tuguegarao City SCHOOL OF EDUCATION, ARTS and SCIENCES Second Semester A.Y. 2020-2021 CORRESPONDENCE LEARNING MODULE PDEV 1013- Understanding the Self Prepared by: MELANIE T. BUCO, LPT RENZ MARION C. GAVINO, MP MA. HAYDEE C. GUILLERMO, MAPsy JOHN MARK A. NARAG, MP JINKY C. RAMOS, MP CAMILLE JAM L. SERA PERLIE JOY C. TAMBOA, MaPsy KENETH DALE R. TUAZON ALDWIN D. TULIAO, MBA Course Instructor Reviewed by: RENZ MARION C. GAVINO, MP General Education Coordinator Recommended by: VENUS I. GUYOS, Ph.D. Academic Dean Approved by: EMMANUEL JAMES P. PATTAGUAN, Ph.D. Vice President for Academics PDEV 1013- Understanding the Self Module 2 | 1  UNIVERSITY PRAYER O God, wellspring of goodness and blessings, we give you thanks and praise as one Louisian community. The graces You incessantly grant upon us and Your divine providence have sustained our beloved University throughout the years of mission and excellence. Having been founded by the Congregation of the Immaculate Heart of Mary, we pray that You keep us committed and dedicated to our mission and identity to serve the Church and the society as we become living witnesses to the Gospel values proclaimed by Jesus. For if we are steadfast in our good and beautiful mission, our works will bring success not only to ourselves but also to those whom we are bound to love and serve. Inspired by St. Louis our Patron Saint, who was filled with a noble spirit that stirred him to love You above all things , may we also live believing that we are born for a greater purpose and mission as we dwell in Your presence all the days of our life. Grant all these supplications through the intercession of Mother Mary and through Christ our Lord. Amen. Academic Intellectual Property Rights: This module and the materials posted over NEO-LMS are the properties of USL and the Facilitators. Students are not allowed to share it to any third-party individuals not part of the class without any permission from the owners. PDEV 1013- Understanding the Self Module 2 | 2  CORRESPONDENCE LEARNING MODULE PDEV 1013 (Understanding the Self) AY 2020-2021 Lesson 1: The Self from Various Perspectives Topic: A. Sociological Perspectives of the Self: The self as a product of modern society among other constructions B. Anthropological Perspectives of the Self: The self embedded in culture Learning Outcomes: At the end of this module, you are expected to: 1. Explain how society shapes the self 2. Apply the sociological concepts and principles in understanding one’s self 3. Identify similarities and differences among diverse human cultures and subcultures 4. Promote cultural diversity in different means Weekly Timetable Date Topics Activities or Tasks A. Sociological Perspectives of the February 15 -17 Self: The self as a product of modern Read the lesson on Sociological society among other constructions Perspective of the Seld February 18 – 20 Completion of learning tasks February 22 – 24 B. Anthropological Perspectives of Read the lesson on Anthropological the Self: The self embedded in Perspective of the Self February 25 culture Completion of participation activity February 26 Actual Quiz for the modular Returning of module SOCIOLOGICAL PERSPECTIVE OF THE SELF INTRODUCTION “Man is by nature a social animal; an individual who is unsocial naturally and not accidentally is either beneath our notice or more than human. Society is something that precedes the individual. Anyone who either cannot lead the common life or is so self-sufficient as not to need to, and therefore does not partake of society, is either a beast or a god. ” ― Aristotle, Politics We often hear the quotation: Man is a social animal, but what does it mean? No human person can live alone. In order to survive, he must be able to satisfy certain natural basic needs. In order to effectively do this, he must enter into a relationship with his fellowmen in order to create mutual dependence. Mutual dependence is said to begin between an embryo and the mother and continues ‘till his last breath – from womb to tomb as they say. The need can be physical, socio-emotional, mental, or financial even, and many others. Let’s take your dependence from your parents as an example. For now, you may be dependent in your parents in terms of food, shelter, finances or may be in terms of emotional support. It may not seem apparent, but your parents also gain something from you like when you are able to help in the household chores, a sense of purpose even! There is mutuality. PDEV 1013- Understanding the Self Module 2 | 3 What is sociology? The American Sociological Association defines sociology as: …the study of social life, social change, and the social causes and consequences of human behavior. Sociologists investigate the structure of groups, organizations, and societies, and how people interact within these contexts From a sociological perspective, the self is a relatively stable set of perceptions of who we are in relation to ourselves, others, and to social systems that shaped through interaction with other people (Crossman, 2018). When asked to introduce our selves, we would often say traits such being thrifty, altruistic, generous, fun to be with, competitive, quiet, shy, frank and so on. These traits, although unique for a particular individual and are psychological in a sense, can be understood in a sociological perspective. When someone says he is generous, he is actually describing himself in relation to other people. What he means to say is that he is liberal in giving what he has to other people. The same also applies when someone says he is quiet or shy, for one cannot say he has no basis for comparison. Thus, a person is said to be shy because, unlike other people, he may have the tendency to be hesitant in approaching or mingling with other people. SOCIOLOGICAL VIEWS OF THE SELF 1. The Self as Product of Modern Society Because of modernization, there is said to be the “destruction of the traditional way of life” that has “delocalized” the self (Mannheim, 1950). The self has been “dislocated and deracinated” (David, 2004). This means to say that modernization has disrupted and disturbed the conventions on how people live or has isolated us from our native or customary culture. What seemed to be the usual way of doing things are now being consistently modified to adapt to the changing needs and possibilities that modernization has brought. People are now presented, not only with the traditional way of doing this within their culture, but also to the culture of others from societies. The stability of one's self-identity is no longer anchored on pre-given tradition-bound definition of the self - it is now freely chosen (David, 2004) Let’s take the traditional wardrobe as an example. We would think that traditional Filipinos would wear rather conservative but ornate and embroidered rich outfit but today, options are almost unlimited. We are influence, not only by the US, Spanish, and Japanese culture (as with colonial period) but also by the culture of Koreans, Thais, and Chinese among others. We see a rise of concept stores and online shops that offers numerous varieties of outfits. We are no longer duty- bound to wear conventional outfits even when we are invited to attend weddings or other celebrations! PDEV 1013- Understanding the Self Module 2 | 4  However, more choices often do not equate to a better or a meaningful life. Sometimes it often results to decision paralysis and even decreased satisfaction (Schwartz, 2004). In this sense, the ability to choose who we want to be no longer liberates but debilitates. Simmel (1971) tells us that the struggle for one’s individuality is only possible in modern society where religio-theological traditions are gradually replaced by rational and scientific calculations; and the intimate personal affiliations are replaced by exceedingly impersonal associations brought about by urbanized way of life. How many “friends” do you have? You would probably think of the number of friends you have accepted or invited on Facebook or the number of people you have in all the group chats you have in messenger… but how many friends do you really have? Modernization has allowed us to communicate with people in numerous ways. Then, you can only meet a friend in person or maybe through phone and you can only expect to be able to deepen your relationship by physically hanging out or by sending out a snail-mail. Today, connecting with some people you know is almost always possible at any time of the day and anywhere you are. Although this can be beneficial for many, we cannot discount the fact that this possibility has also changed how we value our relationships. We have formed more impersonal relationships than meaningful ones. Some have been pre-occupied in gaining more “followers” with hopes of improving their esteem – a misconception on how we put worth or recognize the value of our selves. Something to think about: How you think modernization changed the way courtship is being done? Do you think it has improved or worsened? The delocalized self poses the following problems: a. The newfound freedom threatens the very authenticity of the self As we consistently create ourselves from the limitless possibilities and options, we ask ourselves the question: Is this really me? Is this what I want? b. Alienation Derived from Marx, alienation refers to an “unhappy condition” and is the the process whereby the worker is made to feel foreign to the products of his/her own labor. Purdue University (2002) explains that In capitalism, the worker is exploited insofar as he does not work to create a product that he then sells to a real person; instead, the proletariat works in order to live, in order to obtain the very means of life, which he can only achieve by selling his labor to a capitalist for a wage (as if his labor were itself a property that can be bought and sold). The worker is alienated from his/her product precisely because s/he no longer owns that product, which now belongs to the capitalist who has purchased the proletariat's labor-power in exchange for exclusive ownership over the proletariat's products and all profit accrued by the sale of those products. c. Objectification of the body In social philosophy, objectification is the act of treating a person as an object or a thing (Arluke, 1988). As presented in the essay Life in the Medicalized Society: “These days, nothing strikes more fear in me than a doctor who no longer looks at patients as total human beings, but from the narrow prism of specialization, sees only disembodied hearts, lungs, livers or kidneys”. PDEV 1013- Understanding the Self Module 2 | 5  d. Dehumanization of the self The birth of modern society allows infinite possibilities for self-cultivation but it also simultaneously suggests dehumanization of the self. In Herbert Kelman's work on dehumanization, humanness has two features: "identity" (i.e., a perception of the person "as an individual, independent and distinguishable from others, capable of making choices") and "community" (i.e., a perception of the person as "part of an interconnected network of individuals who care for each other"). When a target's agency and embeddedness in a community are denied, they no longer elicit compassion or other moral responses. Solution: For the individual to discover the “true” and “authentic” part of himself/herself to realize his/her potentials, there is a need to abolish repressive social constraints. What does being authentic mean then? Brené Brown in her book: The Gifts of Imperfection states that “Authenticity is the daily practice of letting go of who we think we are supposed to be and embracing who we actually are.” Choosing authenticity means: cultivating the ability to be imperfect allowing ourselves to be vulnerable, and setting boundaries. The concept of social constraints enters when society sets its own standards on how you should look, behave and sometimes even feel. Being authentic means letting go of these standards to follow your passion regardless of who you disappoint and how you may be perceived by others. “When we are being authentic, we are being vulnerable; we are showing all parts of us, the good with the bad. When we do this, we allow for more intimate and honest relationships, and we allow for true acceptance and unconditional love.( The Center for Growth)” 2. Self as Necessary Fiction Some modern philosophers do not believe that the self is a solid or metaphysical entity having a continuous identity given that there is nothing in the self that persists or endures through time. For instance, it possible for individuals to remember something they have not experienced or the possibility the individuals have the tendency to acquire amnesia and experience psychological disorientation due to brain injury. Self for Nietzsche is the sum of individual’s action, thoughts and feelings and is nothing more than a metaphor –a representation of something abstract. Nietzsche contends that all belief systems are ‘necessary fictions.’ Necessary fictions are beliefs that cannot be proven to be true and sometimes can be proven false, but are, nonetheless, necessary to sustain life. They are fictions because they cannot be proven. They are necessary because without them we would be rudderless in a world of chaos. Thus, they are convictions that satisfy the need for stability. Tenbusch (2015) states that necessary fictions ….are necessary because people need some sense of certainty in a world of constant change. Necessary fictions create meaning out of the chaos of lived experiences. They are formulations PDEV 1013- Understanding the Self Module 2 | 6  about what feelings and behaviors mean at a given time. One’s experiences can be organized into a coherent and inclusive story, but that story cannot be proven. Hence it is illusory and temporary. Did you know that the quote “That which does not kill us makes us stronger” is associated with Nietzsche? 3. Post-Modern view of the Self The self is a narrative, a text written and rewritten. The self is a story and therefore dynamic, bound to change every now and then. Self in post modernity is complicated by electronic mediated virtual interaction of cyber self in cyberspacce. This means that our identity is now created not merely by our physical interaction with other people but is complicated our interactions in the digital world. Nicola Green states: "Every little piece of information that you post on the internet - the messages you write, the website you visit, the files you download, the e- mail addresses you contact, the books, tapes, CDs, and airplane tickets you order on the Internet, and the credit card numbers you give - all become the raw data from which someone out there can piece together an identity, a virtual version of who you are." This is called digital footprints. Your digital footprint is the “data that’s created through your activities and communication online. This can include more passive activities, such as if a website collects your IP address, as well as more active digital activities, such as sharing images on social media” (Athanasiadis, 2018) The following are manifestations of the self in post modernity: 1. Information technology “dislocates” the self, thus, the self is said to be “digitalized” in cyberspace We are not able to present and express ourselves online. 2. Global migration produced multicultural identities It has produced a mixture of cultures that may be a combination of country of origin and the new country where one resides. We can expect for example a Filipino migrant who is living in Canada combine the staple food, rice, or a variety of pansit with other cuisines there. 3. Post-modern selves are “protean selves” A protean self refers to a “mutable form of human personality that changes fluidly from situation to situation (IGI Global)”. * *In other resources such as that of David (2004), it is also called “pluralized” self. This implies that because post-modernity, we are able to create different versions of our selves particularly if we are dealing with various social media sites. For example, if you have a Twitter or Instagram account, you would probably agree that what you post in those accounts are quite different in Facebook. The same concept can be likened to what Anderson (1997) mentioned as multiphrenia. PDEV 1013- Understanding the Self Module 2 | 7  4. Rewriting the Self as an Artistic Creation One thing is needful. -- To "give style" to one’s character-- a great and rare art! It is practiced by those who survey all the strengths and weaknesses of their nature and then fit them into an artistic plan until every one of them appears as art and reason and even weaknesses delight the eye. Here a large mass of second nature has been added; there a piece of original nature has been removed -- both times through long practice and daily work at it. Here the ugly that could not be removed is concealed; there it has been reinterpreted and made sublime… -Nietzsche, Gay Science Nietzsche contends that the unity of the self is not pre-given but accomplished through conscious effort. Individuals therefore must fashion, care for and cultivate themselves in order to transform self through beautiful work of art. Concealing the “ugly” does not refer to rewriting the narrative (as that would be impossible) but rather redescribing one’s self by reinterpreting the past. For example, one might have experienced having a failing grade in his academic history. This event might be used by someone to describe himself as a student, probably thinking that he might not be able to do well in schooling particularly in a certain program to a point that he/she would label him/herself as inferior to his colleagues. But one might also get the idea that the failure was the event, a turning point that have led him to where is right now –say a wake-up call to pursue something that he is passionate about. Life is about creating ourself even if it means re-interpreting our experiences. As Nietzsche would put it: There are no facts, only interpretations. 5. Self Creation and Collective Identity The self is a "body moving in space" and time (Kempen, 1998). The self is unthinkable apart from its physical body. It is through the body that the self takes different spatial positions and expressions in social interaction. This implies that an individual's identity is largely associated with its position in space and its corresponding historical dimension. Simply put, the identity is influenced by the community from it belongs and its collective memory. Collective memory refers to the shared pool of memories, knowledge and information of a social group that is significantly associated with the group's identity. (Roediger and Abel, 2015) What we mean to say here is that an essential aspect of self-creation is formed within “imagined communities”. Imagined communities is a term coined by Benedict Anderson (1983) Anderson famously defines the nation as imagined “because the members of even the smallest nation will never know most of their fellow‐members, meet them, or even hear of them, yet in the minds of each lives the image of their communion” (p. 6). The nation is defined as a community because “regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship” (p. 7). “Therefore, the concept of imagined community assumes that nations, national identities, and nationalism are socially constructed; “imagined” in this context then does not mean false, but instead points to the socio‐cognitive element in the construction of the nation (Jones, 2007)” It is an idea that is being recognized by a group of people paving the way for its existence. PDEV 1013- Understanding the Self Module 2 | 8 How are Filipinos such as the OFWs and immigrants able to create Filipino communities even if they are from other countries? What makes them a community? What is the basis of membership? What does being a Filipino mean? ARTICLE READING! Victor of Aveyron: A feral child who supposedly lived in the French wilderness until he was 12 Jun 21, 2017 Domagoj Valjak “Feral child” is a term used to describe youngsters who grew up isolated from human communities and have never been accustomed to fundamental conventions such as language, education and rules for socially acceptable behavior. Throughout history, cases of feral children have been documented. In many such instances, the children were raised by wild animals, people believed. However, in recent times, the authenticity of many of these cases has been challenged. Stories of feral children appear in folklore and fiction. In 1894, Rudyard Kipling published a famous collection of stories named The Jungle Book. It follows the adventures of Mowgli, a feral child raised by wolves who learns the languages of various wild animals and establishes personal connections with them. By the end, Mowgli learns to abide by conventions and becomes a functioning member of civilized society. The Jungle Book popularized the motif of feral children in literature and pop culture, and Mowgli became a beloved children’s An illustration of Victor of Aveyron character known for his compassion, kindness, and adaptiveness. In reality, “feral children” rarely integrated fully into society. The lack of proper care, emotional stimulation, and education hindered their social progress and delayed their mental development. Feral children often became the subjects of scientific studies and debates that stigmatized them and turned them into lab subjects, used to prove scientific theories. Such was the case of Victor of Aveyron, a French feral boy who lived in the woods of the Aveyron region in the late 1790s and was allegedly raised by wolves. Victor had reportedly been sighted by local villagers as early as 1794, and in 1797, he was caught by local hunters and brought to a town. A young widow cared for him there for several months, but he managed to escape and return to the woods. He voluntarily emerged from the woods in 1800. The boy was then around 12 years old and couldn’t speak any language. The physicians who first examined him thought that he might have been deaf and mute. After he was examined at the National Institute of the Deaf in Paris, it was determined that he was completely healthy but had never come into contact with any language. He was comfortable being naked and had no problem with roaming around in cold weather, which led the researchers of the time to conclude that he was well accustomed to the harsh conditions of the wilderness. PDEV 1013- Understanding the Self Module 2 | 9  When Victor of Aveyron was found, the Enlightenment movement was in full swing; many prominent scientists of the time believed that the ability to learn and abide by conventions is the only feature which differentiates humans from animals. Several researchers, including a famous instructor of the deaf named Roch-Ambroise Cucurron Sicard, attempted to teach Victor French and the basics of communication to prove that the development of one’s language and social abilities depends on one’s surroundings. Although Victor showed some signs of progress, he was aggressive, hyperactive, and uninterested in learning. This eventually led researchers to the conclusion that he would never be able to adapt to any social convention, so they mostly gave up on his future. He was left to roam the corridors of the An illustration of Victor of Aveyron published in a German National Institute of the Deaf and become a kind of local attraction. newspaper. The title says “The Wilding from Aveyron.” Fortunately, he was adopted by a medical student named Jean Marc Gaspard Itard, who arranged for him to move into his own home. Itard was the one who gave him the name “Victor”; up to that point, he was known only as the “Wolf Child.” Under Itard’s close supervision, Victor managed to learn several phrases and accept some social conventions, but never became a fully functional member of society. Still, he received proper care and led a peaceful life until 1828, when he died of pneumonia at an estimated age of 40. Although Itard failed in his efforts to educate Victor, he is praised for founding an oral education program for the deaf and introducing new methods of pedagogy that include the use of behavior modification with severely impaired A portrait of Jean Marc children Gaspard Itard. Valjak, D (2017), Victor of Aveyron: A feral child who supposedly lived in the French wilderness until he was 1, The Vintage News, https://www.thevintagenews.com/2017/06/21/victor-of-aveyron-a-feral-child- who-supposedly-lived-in-the-french-wilderness-until-he-was-12/ END OF ARTICLE MEAD’S THEORY OF THE SELF According to Mead, the self emerges from social interaction. This lies contradictory to the argument of biological determinism “because it holds that the self is neither initially there at birth nor necessarily at the beginning of a social interaction, but is constructed, and re-constructed in the process of social experience and activity” (Villafuerte, etal 2018). This means to say, Mead contends that the self is not inborn and that the self is developed as one ages and accumulate more experiences. In the perspective of Mead, Victor had not developed normally according to his age. He had not developed his “self” because of his isolation from the world. It was also mentioned in the article because of Victor’s isolation, there was already a lack of proper care, emotional stimulation, and education that hindered his social progress and delayed their mental development. PDEV 1013- Understanding the Self Module 2 | 10 Three Stages of Development according to Mead The self is learned during childhood which comes in three stages of development: IMITATION (also called PREPARATORY) Under the age of 3, we can only mimic others. We do not yet have a sense of self separate from others, and we can only imitate people’s gestures and words. It is important that in this stage, the child has positive models. If a child is exposed in an environment where profanity is always expressed (and sometimes even laughed at and reinforced!), then we will expect that the child will also exhibit the behavior PLAY During the second stage, from the ages of about 3 to 6, we pretend to take the roles of specific people. Usually the subject of the pretend play comes from the immediate environment. For example, they might imitate their parents' jobs or would imitate the role of his/her sister being a student. A child might play lutu-lutuoan or bahay-bahayan for example. It is importnat to take note that even though this stage mentions "play", there are no specific rules that they adhere to. TEAM GAMES This third stage, organized play, or team games, begins roughly when we enter school. The significance for the self is that to play these games, we must be able to take multiple roles. In this stage, the child begins to understand and adhere to the rules of games -becasue of this children also begin to undertand other perspective - the perspective of the generalized other. Generalized others - refers to our perception of how people in general think of us. As our self gradually develops, we internalize the expectations of more and more people. Our ability to take the role of others eventually extends to being able to take the role of “the group as a whole.” Existence of the community, therefore, comes before individual consciousness. Phases of Self according to Mead For Mead, all human experience internal conversation. This conversation involves the I and me which he called the phases of self. The “me” refer the organized set of attitudes and expectation of others which one assumes. It represents learned behaviors, attitudes and expectations of others and society that arouse from the social interactions of the individual. It is the socialized aspect of the individual. Because of this, the “me” is said to be the mechanism by which community exercises control over the conduct of its individual members. The “I” is the response to the “me” or the person’s individuality. It is the active, spontaneous, creative part of the self. It is the part of you that’s acting being spontaneous and doing things on your own. Because of this the “I” is said to be the subject while the “me” is the object. Object Let’s try to relate it to grammar. As a basic rule: The subject is the person or thing doing something. The object is having something done to it.(IELTS) In formulating sentences, we usually use the term “I” when we are the doer of the action and use “me” when we are the receiver. We say I like you, to mean that “I” is the doer of the action like. We do not say me likes you. We say “You like me”, to mean that “me” is the receiver of the action like. In the context of Mead, the “me” is the object? Object of what? Receiver of what? The receiver of norms society, thus it is the me that adheres to the expectations of other people. PDEV 1013- Understanding the Self Module 2 | 11  Let’s suppose that you would like to watch your favourite series in Netflix but you have other assessments due in the said week. The “me” is that aspect of you that would tell you to read your lesson and answer the learning tasks given by your teacher. These are the expectations of society from you given your role as a student. Your “I” is that aspect of you that will tell what you will do. Remember: “The action of the 'I' is revealed only in the action itself; specific prediction of the action of 'I' is not possible. The individual is determined to respond but the specific character of the response is not fully determined. The individual's response are conditioned but not determined by the situation in which he acts.(SociologyGuide)” COOLEY’S LOOKING GLASS SELF The concept of looking-glass self states that part of how we see ourselves comes from our perception of how others see us (Cooley, 1902). Charles Horton Cooley contends proposed that the self is developed as a result of perceptions of other people’s opinion. “People are the way they are at least partly because of other people’s reactions to them and to what they do. They are constantly picking up feedback and incorporating it into their sense of self (Corpuz, Estoque and Tabotabo (2019). For instance, if parents praise a child for being diligent in terms of doing his or her chores, then the child might think that he is responsible. It generally involves three process: We imagine how we We interpret others’ We develop a self- appear to reactions. concept. those around us. This implies that our view of our selves comes from the contemplation of personal qualities and impressions of how others perceive us. This means that we are not what others think we are, it is what we believe others see us. REMEMBER: Development of the self does not depend on accurate evaluations. Although the self-concept begins in childhood, its development is an ongoing, lifelong process There are certain things we have to watch out for that are related to this concept. 1. Labeling Bias The labeling bias occurs when we are labeled, and others’ views and expectations of us are affected by that labeling (Fox & Stinnett, 1996). Labeling can be beneficial or detrimental. A typical example of labelling bias is when a teacher perceives a certain class, say Class A, as a “bunch of troublemakers”. When this happens, the teacher’s behaviour towards the students in that certain class changes and may be made to think that any behavior (even those that are neutral) may be misinterpreted as a result of their misdemeanour. A likely scenario can also be seen if a teacher will view one her classes, Class B, as a “model class”. Let’s imagine a situation: A student got absent one day in both PDEV 1013- Understanding the Self Module 2 | 12  classes. The teacher might think that the one who got absent in Class A is uninterested with schooling, not motivated and more likely wont be successful in life. The student in Class B might make the teacher think that the child might not be feeling well or have some sort of a problem. As you can see from this example, the teacher’s perception affected her attitude towards his or her student. Because of labelling bias, people’s behavior or reaction towards us also change. This is called self-fulfilling prophecy. A self-fulfilling prophecy is a belief that comes true because we are acting as if it is already true. For example, a student might think that he will not be able to do well in an examination. Since he already has this expectation, the student might not review since he might think that his efforts will all go to waste. When the examination results were released, he found himself getting a failing score. If we are repeatedly labelled and evaluated by others, then self-labeling may occur. Self- labeling happens when we adopt what others’ labels explicitly into our self-concept. The effects of this self-labeling on our self-esteem appear to depend very much on the nature of the labels. Labels used in relation to diagnosis of psychological disorders can be detrimental to people who then internalize them. A particular study (Moses, 2009) found that adolescents who self-labelled according to diagnoses they had received were found to have higher levels of self-stigma in their self-concepts along with higher levels of depression compared with those who described their challenges in non-psychological terms. For this part, I think it’s important to be guided by the words of Yehuda Berg: “Words are singularly the most powerful force available to humanity. We can choose to use this force constructively with words of encouragement, or destructively using words of despair. Words have energy and power with the ability to help, to heal, to hinder, to hurt, to harm, to humiliate and to humble.” SOCIAL COMPARISON THEORY We constantly evaluate ourselves, and others, in domains like attractiveness, intelligence, skills and success through social comparison. Social comparison theory is the idea that individuals determine their own social and personal worth based on how they stack up against others (Psychology Today) These comparisons can be with people who we know and interact with or even those whom we read about or watch on television or online. However, the most meaningful comparisons we make tend to be with those we see as similar to ourselves (Festinger, 1954.) “Later research has shown that people who regularly compare themselves to others may find motivation to improve, but may also experience feelings of deep dissatisfaction, guilt, or remorse, and engage in destructive behaviors like lying or disordered eating (PsychologyToday)” PDEV 1013- Understanding the Self Module 2 | 13 Here’s an article from Psychology Today to help us better understand Social Comparison: THE BENEFITS OF COMPARISON When individuals compare themselves to others as a way of measuring their personal development or to motivate themselves to improve and, in the process, develop a more positive self-image, comparisons can be beneficial. It takes discipline, however, to avoid the pitfalls of negative comparison. In large part, how we react to comparisons depends on who we compare ourselves to: When we just want to feel better about ourselves, we tend to engage in comparisons to people worse off than we are, although this can become an unhealthy habit. When we want to improve, though, we may compare ourselves to people roughly similar to us but higher achieving in one trait or another. How can comparison help you? Social comparison can be highly beneficial when people use social networks to push themselves. In a study, friendly competition was highly effective in pushing people to exercise more, as peers pushed each other to keep up and do more. In such a "social ratchet effect," each person’s activity generates more activity among others. Social networks in which people simply offered each other positive encouragement were far less helpful. Is it better to compare yourself to those doing better or worse than you are? People generally engage in either upward or downward comparisons. In upward comparisons, we compare ourselves with those we believe are better than us in some way; in downward comparisons, we do the opposite. Research, unsurprisingly, finds that downward comparisons make us feel better about ourselves, but that there are dangers to each approach—insecurity and jealousy, or overconfidence and arrogance. Can envy ever be a positive emotion? Envy is usually an unpleasant feeling that can lead to brooding, resentment, or even violence. Some psychologists, however, have suggested that people can experience “benign” envy, in which they use envious feelings as motivation to improve themselves. Benign envy could lead someone, for example, to try to emulate the best qualities of a person who has what they want. THE DANGERS OF COMPARISON Theodore Roosevelt called comparison “the thief of joy,” and he may have been right. Social comparison can motivate people to improve, but it can also promote judgmental, biased, and overly competitive or superior attitudes. Most people have the social skills and impulse control to keep their standards for social comparison to themselves, and not to act on any envy or resentment spurred by comparison-making. But their true feelings may manifest in other ways. Why can comparisons make people feel bad? Comparisons are likelier to make us feel bad when we make the error of only comparing ourselves to paragons of certain traits. For example, many people believe they have a less active social life than others. But when making such comparisons, people tend to compare themselves only to the most social people they know. Understanding this bias can help us make more realistic and motivating comparisons. PDEV 1013- Understanding the Self Module 2 | 14  Is social media harmful to self-esteem? Constantly checking social-media feeds full of images from parties, concerts, or other aspirational events can diminish self-esteem and contribute to depression. But some studies have found that such risks primarily affect those high in the trait of neuroticism, and others suggest that social-media use can reinforce self-esteem; for example, when people review their own images of good times with friends. How can I stop comparing myself to others? To be less vulnerable to painful comparisons, notice the people or events that prompt the behavior. Commit to being deeply grateful for what’s good in your own life. And remember that the human propensity to want what others have is such a waste of time, unless what you see and “covet” in another is something of deep worth, such as their generosity or kindness. Here’s a cartoon to end the lesson: The ice cream and the popsicle are cool until they melt. REFERENCES: Books: Ariola, M. (2018), Understanding the Self, Unlimited Books Library Services, Manila, PH Brown, B (2010), The Gifts of Imperfection Corpuz, R., Estoque, R. and Tabotabo, C. (2019), Understanding the Self, C & E Publishing Inc, Quezon City, PH David, R (2004), Nation, Self and Citizenship: An Invitation to Philippine Sociology, Anvil Publishing Ic, , Mandaluyong City, PH Villafuerte, S et.al (2018), Understanding the Self, Nieme Publishing House Co. Ltd. Quezon City, PH PDEV 1013- Understanding the Self Module 2 | 15 Journals Arluke, Arnold (1988). "Sacrificial Symbolism in Animal Experimentation: Object or Pet?". Anthrozoös: A Multidisciplinary Journal of the Interactions of People and Animals. 2 (2): 98–117. doi:10.2752/089279389787058091 Jones, P.R. (2007). Imagined Communities. In The Blackwell Encyclopedia of Sociology, G. Ritzer (Ed.). doi:10.1002/9781405165518.wbeosi017 Kelman, H. C. (1976). "Violence without restraint: Reflections on the dehumanization of victims and victimizers". pp. 282-314 in G. M. Kren & L. H. Rappoport (Eds.), Varieties of Psychohistory. New York: Springer. ISBN 0826119409 Moses, T (2008), Self-labeling and its effects among adolescents diagnosed with mental disorders, Social Science & Medicine 68(3):570-8, DOI: 10.1016/j.socscimed.2008.11.003 Roediger, H.; Abel, M (July 2015). "Collective memory: a new arena of cognitive study". Trends in Cognitive Sciences. 19 (7): 359–361. doi:10.1016/j.tics.2015.04.003. ISSN 1879-307X. PMID 25953047. Online References: American Sociological Association (n.d), What is Sociology, American Sociological Association, https://www.asanet.org/about-asa/asa-story/what-sociology Crossman, A (2018), Self in Sociology, https://www.thoughtco.com/self-3026578 Ericksen, K (2018), Your Digital Footprint: What Is It and How Can You Manage It?, https://www.rasmussen.edu/student-experience/college-life/what-is-digital-footprint/ IGI Global (n.d), What is Protean Self, https://www.igi-global.com/dictionary/protean-self/23889 Purdue University (2002), Marxism ALIENATION, https://cla.purdue.edu/academic/english/theory/marxism/terms/alienation.html Psychology Today (nd), Social Comparison Theory, https://www.psychologytoday.com/intl/basics/social- comparison-theory Tenbusch, L (2015), Nietzsche’s Necessary Fictions Become Psychoanalytic Narratives, https://ifpe.wordpress.com/2015/09/18/nietzsches-necessary-fictions-become-psychoanalytic- narratives/ The Center for Growth, What it means to be your authentic self?, https://www.therapyinphiladelphia.com/tips/what-it-means-to-be-your-authentic-self The Hindu (2012), Man as a social animal, https://www.thehindu.com/features/education/research/man- as-a-social-animal/article2988145.ece Valjak, D (2017), Victor of Aveyron: A feral child who supposedly lived in the French wilderness until he was 1, The Vintage News, https://www.thevintagenews.com/2017/06/21/victor-of-aveyron-a-feral-child- who-supposedly-lived-in-the-french-wilderness-until-he-was-12/ Zahed, H., The Power of Spoken Words, https://www.huffpost.com/entry/the-power-of-spoken- words_b_6324786 PDEV 1013- Understanding the Self Module 2 | 16 Pictures: Beyond Merchant Capital (2019), Social Media For Small Business: Your Top 8 Tips, https://beyondmerchantcapital.com.au/social-media-for-small-business-your-top-8-tips/ Digital Footprint, https://www.teacherspayteachers.com/Product/What-is-my-digital-footprint-poster- 3005468 Facebook Icon, https://www.sdihsspa.com/about-us/resources/facebook-icon/ Koski,K (2013), Living Anatomy, https://www.mindthebody.eu/?p=1211&lang=en Quote Master, Quotes about Comparing Yourself To Other, https://www.quotemaster.org/Comparing+Yourself+To+Others Tartila, 26439728: Multiethnic group people society vector image,Vector Stock, https://www.vectorstock.com/royalty-free-vector/multiethnic-group-people-society-vector-26439728 ** END of LESSON on SOCIOLOGICAL PERSPECTIVE*** ANTHROPOLOGICAL PERSPECTIVE OF THE SELF INTRODUCTION What does it mean to be Filipino? “In most dictionaries, the term “Filipino” is defines as belonging or relating to the Philippines, or to its people and culture. In the context of citizenship, “Filipino” simply means membership in a nation-state. In the constitution a citizen is someone who legally resides in a country. Anthropologically, however, it is different. To belong to a people is not necessarily implying a legal association to a country’s cherished values. To belong and relate to a culture means to adopt, accept and treasure its entire way of life. Therefore, in order to be called Filipino, you have to belong to the Filipino people and adopt to their culture. In this perspective, the self must be embedded in the culture”. (Corpuz, Estoque & Tabotabo, 2019) What is anthropology? It is a study of all aspects of human condition. This includes human history, the present human condition and even the future possibilities. (Kottak, 2009) It explores the interconnectedness and interdependence of human cultural experiences in all places and age. (Havilland, et.al, 2014) The key difference between the two social sciences is that sociology concentrates on society while anthropology focuses on culture. PDEV 1013- Understanding the Self Module 2 | 17  In the perspective of anthropology, the self is both a biological and a cultural entity. The traditional anthropological understanding of the self is that the self is an animal species which underwent the process of biological evolution and has shared characteristics with other living animals, the hominids, in particular. Since the self has better development in terms of the brain and adaptation in the environment for survival, the self develops a culture resulting in behavioural changes. It is said that the self is a living animal but superior to other animals in the following factors: a. Physical aspect – Humans are 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 aspect – Humans uses language and symbol in dynamic, complicated yet systematic manner allowing him/her to communicate, and preserve history, knowledge, culture etc; can operate with others in a systematic manner in larger cooperation and invests new things for survival What is culture? 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 a society. The way you dress, the way and the food you prepare, the things your value, the language you speak, the way we celebrate Christmas, everything else around us and everything we do (and even avoid) is culture. Material culture refers to the physical objects, resources, and spaces that people use to define their culture. These include homes, neighborhoods, cities, schools, churches, synagogues, temples, mosques, offices, factories and plants, tools, means of production, goods and products, stores, and so forth. Non‐material culture refers to the nonphysical ideas that people have about their culture, including beliefs, values, rules, norms, morals, language, organizations, and institutions. For instance, the non‐ material cultural concept of religion consists of a set of ideas and beliefs about God, worship, morals, and ethics. These beliefs, then, determine how the culture responds to its religious topics, issues, and events. Characteristics of Culture Culture is learned. It is not biological; we do not inherit it. Much of learning culture is unconscious. We learn culture from families, peers, institutions, and media. The process of learning culture is known as enculturation. While all humans have basic biological needs such as food, sleep, and sex, the way we fulfill those needs varies cross-culturally. o 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, adaption to environment, rituals, and formal and informal education. PDEV 1013- Understanding the Self Module 2 | 18  Culture is shared. Because we share culture with other members of our group, we are able to act in socially appropriate ways as well as predict how others will act. Despite the shared nature of culture, that doesn’t mean that culture is homogenous (the same). The multiple cultural worlds that exist in any society are discussed in detail below. Culture is based on symbols. A symbol is something that stands for something else. Symbols vary cross-culturally and are arbitrary. They only have meaning when people in a culture agree on their use. Language, money and art are all symbols. Language is the most important symbolic component of culture. Culture is integrated. This is known as holism, or the various parts of a culture being interconnected. All aspects of a culture are related to one another and to truly understand a culture, one must learn about all of its parts, not only a few. Culture is dynamic. This simply means that cultures interact and change. Because most cultures are in contact with other cultures, they exchange ideas and symbols. All cultures change, otherwise, they would have problems adapting to changing environments. And because cultures are integrated, if one component in the system changes, it is likely that the entire system must adjust. What is identity? Identity refers to “who a person is” or the qualities and traits an individual that make him or her different from others. We can distinguish a person according to their geographical context or based on where they come from. It can be a membership in a particular group or institution (such as being a Louisian). It can also refer to how one person sees and expresses himself Cultural identity refers to the identity or feeling of belongings to a certain cultural group. It is an individual’s perception about himself or herself anchored on race, gender, nationality, religion, ethnicity and language that eventually influences his behavior. One may identify himself or herself as Filipino because he or she embodies Filipino cultural ways and traditions to which he or she has been exposed while growing up. While being a Filipino, one may also identify as a Catholic because it is his or her religious background. He or she may likewise identify himself or herself as Ybanag. The cultural categories that shape one’s overall cultural identity prove that one’s cultural identity is multidimensional. How do you identify yourself in terms of your own culture? PDEV 1013- Understanding the Self Module 2 | 19 WHAT IS SELF-AWARENESS? In Anthropology, self-awareness is 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 (Haviland, 2003). Self- awareness allows us to distinguish ourselves from others. It has been observed that the child starts to conceptualize self-awareness at age two. However, studies also show that self-awareness is conceptualize much earlier by children sleeping with parent’s and are exposed to 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 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. What the child observes from what the adults are doing or thinking will more likely be adapted and imitated by the child, however, he will later develop his own identity. The 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, experience, personality and identity. The person’s name is also a symbol of one’s status in the community that can either give the person honor or stigma. This is fairly demonstrated among families of politicians and famous businessmen. It is important to remember however, that a person’s name is at the same time a project in progress –an identity you wish to establish in the community. For example, you are now at the process of adding the titles like CPA, RN, Engr, Atty, Ar, LPT, RPsy, or Honorable and many others, who knows what the future holds? Do you know why you were given the name you currently have right now? If not, you can ask your parents about it! It might reveal some expectations they have for you as their child. THE SELF AND CULTURE (according to Mauss) According to Mauss, every self has two faces: personne and moi. MOI refers to a person’s sense of who he is, his body and his basic identity. Moi is a person’s basic identity, his biological givenness. It is stable and static. PERSONNE refers to what to what is means to live in a particular institution, family, religion, nationality and how to behave. It is culturally specific. This refers to certain behaviors that are dependent on the circumstances and contexts. PDEV 1013- Understanding the Self Module 2 | 20  The self (especially the personne) morphs according to different circumstances and contexts. For example, Rico, a certain Filipino who is currently living in the Philippines, has the tendency to be disobedient to local policies. He would usually spit anywhere he likes or would even cross highways even if the pedestrian signals are still on red (moi). Then, Rico went to Singapore to work. It was noticeable that while he was there, Rico was no longer doing the behaviors he usually did in the Philippines. He was not spitting on the streets and he was even more compliant and obedient to traffic rules there (personne) SELF AND BEHAVIORAL ENVIRONMENT Behavioral environment model emphasizes the importance of perception in human geography, the significance of subjective experience and the potential of man as an active agent in the environment. This suggests that our worldview towards the different orientations affects our values and therefore our behaviour. Object orientation positions the self in relation to the surroundings. The self should be able to act responsively to the cultural objects around. EX. T’boli, an indigenous group in South Cotabato, respects the trees, lakes, falls and animals in the forests. Spatial orientation provides the self with personal space in relation to other people or things. EX. Individualistic society where independence is of utmost importance, personal space is emphasized. Temporal orientation endows the self with sense of time. EX. In Filipino philosophy, time is spherical where life events are repeated but may not necessarily be the same (this will be elaborated further in the next module) Normative orientation provides the self with the grasp of accepted norms in the community. Ex. Being on time is a generally accepted norm in the society. In communities where punctuality is considered a value, being on time is already a chartable gesture. 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 overshadows an inferior culture. For instance, some culture of the Tagalogs or even those coming from Urban Manila is largely influencing the culture of the Ybanags. You might notice that many children are no longer speaking their own dialect, or performing other religious and celebratory rituals commonly performed by the folks. In a larger scale, culture is also lost through violent, genocide, inability to respect traditions, religions, beliefs and the cultural community’s sense of pride, which are largely the result of globalization. For many decades, the Moros of Mindanao, for example are continuously striving for the recognition of their cultural identity and self-realization. However, history tells us that both the Moros and the dominant culture living in Mindanao are constantly victimized by the unending violence perpetrated by various groups, In the end many of the cultural landmarks, which are part of the identity of the people are either prejudiced or lost forever.(Villafuerte, 2018) PDEV 1013- Understanding the Self Module 2 | 21  Another classic example is the Bikini Atoll. In the late 1940s the US government wanted the island for use as a nuclear test site and relocated the island’s population. The government made the decision, the move was to a totally new environment, it occurred in a very short period of time, and the Bikinians had no choice in the immediate or subsequent attempts to ameliorate the ensuing problems. The result was a substantial loss of the original culture, serious demoralization among the people, and a great deal of stress with which individuals continue to cope with varying success. Do you think some forms of cultural degradation is seen nowadays? Ending quotation: A nation's culture resides in the hearts and in the soul of its people. Mahatma Gandhi PDEV 1013- Understanding the Self Module 2 | 22  CLOSING PRAYER Proverbs 10:11-20 New International Version 11 The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence. 12 Hatred stirs up conflict, but love covers over all wrongs. 13 Wisdom is found on the lips of the discerning, but a rod is for the back of one who has no sense. 14 The wise store up knowledge, but the mouth of a fool invites ruin. 15 The wealth of the rich is their fortified city, but poverty is the ruin of the poor. 16 The wages of the righteous is life, but the earnings of the wicked are sin and death. 17 Whoever heeds discipline shows the way to life, but whoever ignores correction leads others astray. 18 Whoever conceals hatred with lying lips and spreads slander is a fool. 19 Sin is not ended by multiplying words, but the prudent hold their tongues. 20 The tongue of the righteous is choice silver, but the heart of the wicked is of little value. Lord, help me today to control my tongue – to speak only words of love and life. Help me always to respond to any wrong committed against me with words of love. PDEV 1013- Understanding the Self Module 2 | 23 REFERENCES: Books: Ariola, M. (2018), Understanding the Self, Unlimited Books Library Services, Manila, PH Brown, B (2010), The Gifts of Imperfection Corpuz, R., Estoque, R. and Tabotabo, C. (2019), Understanding the Self, C & E Publishing Inc, Quezon City, PH David, R (2004), Nation, Self and Citizenship: An Invitation to Philippine Sociology, Anvil Publishing Ic, , Mandaluyong City, PH Villafuerte, S et.al (2018), Understanding the Self, Nieme Publishing House Co. Ltd. Quezon City, PH Online references: Chapter 8: The Characteristics of Culture, http://nideffer.net/classes/GCT_RPI_S14/readings/Chap8CharacteristicsofCulture.htm CliffNotes (n.d) Material and Non‐Material Culture, https://www.cliffsnotes.com/study- guides/sociology/culture-and-societies/material-and-nonmaterial-culture Divina Law, Naturalization, Pathway to Filipino Citizenship, https://www.divinalaw.com/naturalization- pathway-filipino-citizenship Spector, N (2019), What is self-awareness? And how can you cultivate it? https://www.nbcnews.com/better/lifestyle/what-self-awareness-how-can-you-cultivate-it- ncna1067721 UNESCO, Bikini Atoll Nuclear Test Site, https://whc.unesco.org/en/list/133 PDEV 1013- Understanding the Self Module 2 | 24  School of Education, Arts and Sciences General Education Area PDEV 1013 (Understanding the Self) ANSWER SHEET Name: Scores: Course and Year: Contact No.: Instructor Code: WEEK 3 LEARNING TASK Ask three people around you and let them describe who you are. It is best to ask not only the people you are close with but also those you think do not know you very well. Then, reflect whether their perceptions about who you are are consistent with your own idea of yourself. You must have a screenshot of their answers verbatim and unedited. It is also best to not hide their names so we can be sure it’s not fabricated. PERSON 1 PERSON 2 PERSON 3 Name: Name: Name: Relationship with the person: Relationship with the person: Relationship with the person: Screenshot: Screenshot: Screenshot: PDEV 1013- Understanding the Self Module 2 | 25  Guide questions: 1. How did you feel when they shared their perceptions about you? Do you agree about their perception about you? Are they consistent with your ideas about who you are? 2. Cite two (2) concepts mentioned in the module on sociological perspective you think best fit your idea of your current self-concept. Explain comprehensively. Content 15 Organization 3 Grammar 2 PARTICIPATION The naming ritual not only individualizes a person but also gives them an idea of their history. But when we were born, we were not the ones who decided what names we will use. If given the chance to give yourself a name based on your vernacular (FILIPINO, or ILOKANO, or IBANAG or other vernacular EXCEPT ENGLISH), what word would you chose to define yourself? Explain. Ex. Hiraya. Hiraya means… I like the names Hiraya because.. Content 7 Organization 2 Grammar 1 EVALUATION Identification. Identify what is being asked or described. 1. This refers to a belief that comes true because we are acting as if it is already true. 2. In this stage of Mead’s theory, children can behind to understand and adhere to the rules of the games. 3. He is known for his concept of looking-glass self. 4. This occurs when one is labelled, and others’ view and expectations of an individual are affected by that labelling 5. This occurs when individuals turn prejudice directed toward them by others onto themselves. True or False. Read and analyze the given statement. If the statement is true, write TRUE, otherwise write X. PDEV 1013- Understanding the Self Module 2 | 26  1. Anthropologists emphasized that the self is purely a cultural being whose thoughts and actions are prescribed by the society. 2. Culture encompasses all aspects of the human being including art, language, subsistence, history and the like. 3. Religion is not part of culture. 4. The concept of delocalized self tells us that the self is no longer real because of our continous need to move from one play to another. 5. Digital footprints refer to the information regarding our online activities. Explain what Nietzsche meant when he said that the self is “a great and rare art!”(5 points) Provide two (2) situations that demonstrate that culture is dynamic. (5 points) PDEV 1013- Understanding the Self Module 2 | 27