According to Haviland (1999: 398), in 1690 John Locke's tabula rasa theory put forward in his book An Essay Concerning Human Understanding. Sense implies that the human newborn is like a clean slate, and would be if someone in his life, written on the slate by his life experiences. The implication is that all individuals at birth according to the potential growth of his personality is biologically identical, and that his personality in adulthood is merely a result of his experiences ¬ after birth, which varies according to culture. In this form, the theory is not acceptable, because we know that each person inherits a typical trend that will affect his personality in adulthood. However, it is also known that genetic inheritance is only to determine the potential and limitations of a very loose, and that life experiences, particularly at an early age, it is uncertain ¬ in the formation of individual personality. Iiarena different cultures handle the care and education of children in different ways, the habits and the consequences of such a personality is an important subject of research in anthropology. Traditionally all of which form the core of the sub ¬ psychological anthropology, and is the subject in this chapter.
Personal (The Self) and Environmental Behavior
According to Haviland (1999: 398), culture is essentially created and studied, and not biologically inherited, so that all people at all costs should be able to guarantee the continuation of the culture from one generation to the next generation adequately. Forwarding process is known as enculturation, and begins immediately after birth. In all societies, implementing, executing the first enculturation is the place where a family member was born. At first the most important members such as mother and his ¬ usual, but not always the father, but any existing members who will soon have a role in the process. In it can include siblings and grandfather and grandmother, the other wives of the fathers, husbands or other of the mother, depending on family structure in society is concerned. If the age of the individual air ¬ added, people from outside the family are involved in the process. ¬ ter in it can enter other relatives, such as mother's brother, and certainly the individual comrades. The latter can be involved on an informal basis in the form of ¬ group play group, or formally in the associations of age, in which the children a true ¬ teach other children. In some societies, and the American public is a good example, professionals took over the task of enculturation if the child is considered mature enough. In the United States, according to tradition, the age of six years is considered the appropriate age to begin by giving a formal lesson. Nonetheless, these recent years of age arose the realization that it is only a rough guide of the "age" of the child in light of the biology and growth, and that some children may be ready earlier for professionals than others.
According to Haviland (1999: 398), culture is essentially created and studied, and not biologically inherited, so that all people at all costs should be able to guarantee the continuation of the culture from one generation to the next generation adequately. Forwarding process is known as enculturation, and begins immediately after birth. In all societies, implementing, executing the first enculturation is the place where a family member was born. At first the most important members such as mother and his ¬ usual, but not always the father, but any existing members who will soon have a role in the process. In it can include siblings and grandfather and grandmother, the other wives of the fathers, husbands or other of the mother, depending on family structure in society is concerned. If the age of the individual air ¬ added, people from outside the family are involved in the process. ¬ ter in it can enter other relatives, such as mother's brother, and certainly the individual comrades. The latter can be involved on an informal basis in the form of ¬ group play group, or formally in the associations of age, in which the children a true ¬ teach other children. In some societies, and the American public is a good example, professionals took over the task of enculturation if the child is considered mature enough. In the United States, according to tradition, the age of six years is considered the appropriate age to begin by giving a formal lesson. Nonetheless, these recent years of age arose the realization that it is only a rough guide of the "age" of the child in light of the biology and growth, and that some children may be ready earlier for professionals than others.
Personal (The Self)
According to Haviland (1999: 399), enculturation begin with the growing self-awareness, the ability to see himself as an object, to react against itself, and to assess themselves. Humans do not have the ability at the time of birth, even though such capability is essential to its existence in society mantisia. Self-awareness is what causes people responsible for their own behavior, can learn how to respond to others, and to receive a variety of tasks. One important aspect of self-consciousness is giving a positive value to themselves (the self). This is important as a motivation for individual deeds performed for the benefit and not to harm himself. The introduction itself is not enough for it.
According to Haviland (1999: 399), enculturation begin with the growing self-awareness, the ability to see himself as an object, to react against itself, and to assess themselves. Humans do not have the ability at the time of birth, even though such capability is essential to its existence in society mantisia. Self-awareness is what causes people responsible for their own behavior, can learn how to respond to others, and to receive a variety of tasks. One important aspect of self-consciousness is giving a positive value to themselves (the self). This is important as a motivation for individual deeds performed for the benefit and not to harm himself. The introduction itself is not enough for it.
Self-consciousness does not emerge suddenly. In American society, for example, self and not self is not clear about the difference until the child was two years old. However, in the American society's growing self-awareness seems a little behind, because the child's neuromotor growth, which occurs at the same time, in American society proved to be left out of many, perhaps even of most societies nonbarat. Causes are still unclear although it may do with the human and the frequency of stimulation received by children is an important influence. For example, at the age of 15 weeks, children are cared for at home in North America related to the mother only average about 20 percent of the time. At the same age, infants in traditional Bushman in the Kalahari Desert in South Africa approximately 70% of the time closely associated with his mother. In addition, the relationship is usually not limited by his mother, but includes a large number of adults and children, the practical of all ages. Among other factors Factors that may also affect the growth of neuromotor including nutrition before and after pregnancy, parents' attitudes toward pregnancy and children, and possibly different frequencies of certain genes found in human popu ¬ Outcome.
In the development of self-awareness of perception, or some sort of self-awareness of their existence precedes conception, or a more specific knowledge about whether his own, and it involves cultural definitions of self. Thus individuals in all cultures at a young age are able to use personal pronouns and possessive pronoun (possesive pronoun). Also the name itself is an important tool in all cultures to identify themselves. Neuromotor growth Kids Kung, who live in the Kalahari Desert in South Africa is more advanced, compared with children my age in North American society.
environmental behavior
According to Haviland (1999: 400), so that self-awareness can grow and function, the need for basic orientations that form the psychological field in which the self is expected to be involved. Thus, each individual must learn the world of objects that are not his own self. Foundation of the world of what is not ourselves that in our minds is an objective reality environment. But the organization's cultural environment and the objective is to be known by the mediation of language symbols. In other words it can be said that the objective world seen through a cultural lens. ¬ ling properties according to the cultural environment is essential to get special attention and given names, are not important may be overlooked or lumped together into general categories ¬ categories, however, interpret the cultural environment is also known that. This is important, for giving to the universe of individuals who regularly and not a chaos, in which he had been. Suffice it to say that nature is orderly seems important as a background as a regular behavior. In a traditional society nonbarat, who did not know the scientific approach to contemporary Western culture, such interpretations can be completely objective.
According to Haviland (1999: 400), so that self-awareness can grow and function, the need for basic orientations that form the psychological field in which the self is expected to be involved. Thus, each individual must learn the world of objects that are not his own self. Foundation of the world of what is not ourselves that in our minds is an objective reality environment. But the organization's cultural environment and the objective is to be known by the mediation of language symbols. In other words it can be said that the objective world seen through a cultural lens. ¬ ling properties according to the cultural environment is essential to get special attention and given names, are not important may be overlooked or lumped together into general categories ¬ categories, however, interpret the cultural environment is also known that. This is important, for giving to the universe of individuals who regularly and not a chaos, in which he had been. Suffice it to say that nature is orderly seems important as a background as a regular behavior. In a traditional society nonbarat, who did not know the scientific approach to contemporary Western culture, such interpretations can be completely objective.
Furthermore, Haviland (1999: 402) explains that the environmental behavior in which the self is engaged involves more than just the object orientation. The act requires the orientation of the space, or the ability to air ¬ moved from one object or place to another. In all cultures the names and characteristics of the place is an important tool for finding and indicate the reference points (points of reference) in the orientation space. Individuals also need to know where they were before and where they will be there, so that air can move from place ¬ one to the other. They also need to feel the continuity of self (self-continuity) so that actions which are then related to the act now and future. So the time orientation is also part of the orientation behavior. As well known environmental organization based on the culture, so is the case with time and space.
According to Haviland (1999: 402), the environmental behavior of this last aspect is what might be most appropriate in ¬ called normative orientation. Values, ideals, and standards, which only comes from the culture, is part of the environmental behavior of individuals, as well as trees, rivers and mountains. Without that all people will have no norms to assess their own works, as well as those of others. In short, self-assessment aspect of self-awareness will not be able to function. Such as aspects of other cultures, the conception of the self (the self) with one another can vary according to the society at all. In many masyaraket today, particularly in Europe and in North America, the tendency of the concept is more or less scientific, but the first condition is not always the case.
