Individual Self-Concept

[caption id="attachment_236" align="alignleft" width="150" caption="I am what I am, and I am a Possum"][/caption]

As individuals, we are not born into a social void. Before a baby is born, a relationship is established between parent and baby, and upon the baby’s first breath the baby is subject to external sensory stimulus (Montagu, 1966. pp. 74-77; Marshall, 1998. p.293). Goode (1978. p. 9), describes babies as being born with instincts, but they are insufficient for self-survival. Instead, these instincts are used to enlist help from others in order to fulfill their needs to survive. Individuals depend upon the relationships with others for survival at all stages of life, all of which are based upon the relationship with the primary care giver in childhood (Montagu, 1966. pp. 74-81; Marshall, 1998. p.293). Bessant & Watts, (2002, pp. 165-166) argue that the relationships between adults and children differ in the modes of language and behaviour in comparison to adult-to-adult relationships, which distinguish age as an identity marker. As a child ages, other identity markers are established, such as dress and the style of music they listen to (Bessant & Watts, 2002. pp. 167-171).

As a child grows, Goode (1964. pp. 78-79) suggests that young people simulate the parent's political, theological and moral questions tastes in food, clothing and art are also matched, indicating the strength of culture on the family and the intergenerational transference of culture and tradition. Although there is disparity between parents and youth, often manifesting in conflict, this is seen as minimal in comparison with the amount the youth copy their parents (Goode, 1964. pp. 78-79). Thus we can see the identity markers follow from one generation to the next with proficiency.

Montagu (1966, p. 72) argues that from time in memorial, people have been living in groups to ensure survival. It is in these groups that a system of interpersonal behaviour had to be established in order that harmony may be the result. Thus a system of rules and regulations made to increase our survival for our deficits of instincts were devised. Goode (1978. p. 9) further suggests that these rules and regulations are deemed as culture or social norms, and are humanly constructed. In modern societies, culture is passed on to the next generation as if it were a mandate from God, and not a human construction or product (Goode 1978. p. 10). Behaviors and class structures in society, being part of culture (seen as set out by God), have set values that infer that we must live by them.

All constructions of our-selves are defined by language, this is extensively discussed by Marshall (1998. p.294) and further suggests that it is our primary form of communication. With symbolic guttural utterances also known as ‘symbolic interactionism for concrete and abstract constructs, and it is in this realm that we describe ourselves and the world around us. Marshall (1998. p.294) further argues that language, or the meanings that are implied by words, are governed by the cultural setting in which the individual resides. As words have constructed meaning, cultural values are given distinction by words. Thus identity is constructed by socially accepted and constructed words and concepts that describe values, customs, and behavioural norms.

The Swiss structural linguist Ferdinand de Saussure (cited in Marshall, 1998. p.294) suggests that it is by way of words, meanings and values that we define our-selves and the world around us, including our place in it being given meaning/made meaningful, through human constructs of labels such as “good” or “bad”. What is seen in one culture as virtuous (good) can be viewed as a crime (bad) in another (Bessant & Watts, 2002. p. 138). Practising within human services “labels can be shattering” for the parents of people suffering either a physical or mental ailment and should be investigated in-depth before a label is placed on a person (Groopman, 2007, p. 85). It is these labels that enable a person to create a self-fulfilling prophesy or an excuse for their behaviour. By fixing a label onto a person, that person is seen to be changed forever in the eyes of others (Groopman, 2007, p. 84).

Culture therefore, uses constructs such as Gender (male, female), Age classification (young, old), Ethnicity (birth place, place of residence), Physical stature (height, skin colour, hair colour, etc), Faith, Politics, Profession and Traits (Patience, masculine, feminine, etc) to define our identity. These identity markers, and attempts to demonstrate a pattern of cognition and feelings, that is neither exclusively internal nor external, but is a mixture of both (Bessant & Watts, 2002. p. 135). Montagu (1966. p.75) argues that self-identity is derived from meaningful relationships with others, by means of activities and a sharing of thoughts.