The Self, Gender, and Work - Assignment Example

Table of Contents Table of Contents 1 Q I: 2 Introduction 2 The Self 2 The Gender 3 The Work 4 Conclusion 5 Q II: 5 Q I: Introduction Wills (1979:184) has remarked that a state of being most natural corresponds with the state of being most cultural. He terms this as a paradox of our social life. He also states that when we assume roles that are the most given and most obvious, the roles are far from being inevitable and thus learned and constructed. Incorporating other readings that are relevant to this claim, this paper throws more light on The Self, Gender, and Work. The Self Erving Goffman's book, The Presentation of Self in Everyday Life, published in London in 1971, has dealt with the concept of the self in a very lucid and appropriate form. Goffman draws a parallel between an actor and a human being. Human being is an actor, who is supposed to perform in front of rest of the world, which forms the audience. This intertwines the performance and life, which rest on each other's shoulders in a unique relationship. The setting on which the human being performs is constructed and forms a stage and a backstage. There are props, which direct his action. The audience is watching him, and in turn, he watches the audience. The self is engaged in a theatrical performance that involves interactions that are, more often than not, face-to-face. The self guides and controls expressions; every expression intended to make an indelible mark on the other person. The process of this impression-making can also mean fixing appearance, setting and manner of the expression. This is a two-way discourse; while the self passes on some information to the other individual; he tries to gain from the other side too. The idea is neither to embarrass nor get embarrassed. Just as theatrical performances are not meant to disappoint, so isn't the self. Self is at the centre of social interaction when it is performing; it is when the self tries its level best not to falter in the roles that has been delegated to it. Backstage, however, self is engrossed in the self; trying to shed some roles that it assumes when in front of the audience. The backstage is a private abode of this self, little away from its identity or role in society. The Gender Gender is an innate personality of an individual, influenced by behavioural and social norms, as much as by physiological and biological differences. On the whole the gender roles are culture-specific. While two genders are commonly discussed, there are cultures that recognise more of them. Some societies consider over five genders. Western societies consider three – the third one being the third gender, and other two a man and a woman. The self is expressive of gender, and so is the behaviour. Both give an individual a gender identity, which could be masculine, gender neutral or feminine. Even body characteristic determine gender identity. Of importance to this discussion is that social conventions determine gender behaviour, though some scholars have refuted this claim. But if this is to be believed, this might explain why boys, from as little an age as three, identify themselves as being a 'strong gender' in comparison to girls, who identify themselves as a gender 'to be viewed', a weak gender. Gender-specific behaviour has been explained differently in different cultures. It is also true for gender role-related attitudes. Attitudes, on the other hand, have also varied from time to time. There was a time in Europe when roles related to healing and medicine were considered as only women-related. This continued for some time and then men took over these roles. Now, in almost all societies of the world, these roles are gender-neutral. Similarly the level of tolerance and endurance has also been linked with genders, of which homosexual individuals have been considered as more tolerant. For them switching from one gender to another is not a big deal. Natasha Walter has succinctly eulogised the identities of homosexual men and women in her book Living Dolls. The Work Work has a social context as social organisation drives work. It is its outcome. A number of factors lead to the 'development of work' in a society. It could be cultural values, technological and economic advances, social structures and public policies. Work, over the years, has undergone many changes amid its unfaltering continuity. There is something that motivates human beings to work, for which a gross term of 'work ethic' is utilised. Consumerism and changing round-the-clock work dynamics is one of the motivations. Since the way work is being conducted now by incorporating un-social hours, it is debatable whether or not has it stayed as an ethical practice? That brings work in today's hard-pressed world to the focus of work-life balance. Historically speaking, work has always been equated with something that one is being paid for. In some ancient cultures, belonging to that of Rome and Greece, it even was dubbed as a burden as it was considered as an interference with artistic, spiritual, political and intellectual pursuits of a human being. But in a cultural context the moral value the cultural norm of a society imposes on a human being places the onus of work on an individual. The cultural norm context is a relatively recent concept. It could be also said that the culture imposes a compulsion to work; something that is equally applicable to both rich and poor. As a result of this, and in sheer contrast of how work was being viewed in ancient cultures, work, which is more considered as physical and mental labour, is a phenomenon now culturally acceptable to all individuals. It is interesting to note that Greeks denounced mental labour, while 'skilled work' was assumed as having considerable social value, except in case of slaves. Conclusion To sum up, self being an actor is supposed to perform in front of the world, which forms its audience. The self is part of a theatrical performance, and is divided between the main and a backstage. The self is ensconced in a gender, which gives it a unique personality. While being a performer, the self also fulfils the cultural obligation to work. Q II: This unit has been a stimulating one since it provided a chance to go through a number of topics including social institutions, cultural studies, ethnomethodology, social construction, social class, national identity and many more. Of specific interest to me have been food, social class and youth and youth subculters topics. The theoretical concepts and tools, and the approach presented in this unit have been philosophical in nature. It has given me a better, deeper and a far-reaching understanding of everyday life. Till now I had this understanding that everyday life could be understood through hardcore scientific principles only. But the approach presented in the unit has proved me wrong, and at time even baffled me. I have been able to discern what it actually means to analyse everyday life. I have been able to make, in a sense, theoretical attitude of thought and a critique that is longitudinally transcendental. Previously, I had based my thoughts on everyday life on some presuppositions but after going through this unit, I realised all those had stemmed from my religious underpinnings. The unit has enabled me to take a re-look at everyday life and in the process change my perception on the same. Now, I am able to view everyday life as something that deserves a kind of philosophical attention, has an inherent and unique characteristic, needs to be approached more in a practical rather than nebulous manner, and deserves to be given an extant treatment. I have begun to understand that what is one’s opinion on everyday life will affect the attitude of thought, and that thought, in turn, will affect everyday life experience. Everyday experience needs to be respected and everyday thought needs to be positive. Though the unit has taught me about concepts and tools of everyday life, I think on how prudent it would be if everyday life is used as a theoretical attitude. It is because everyday life presents coherence and diversity. Strange as it may seem, the everyday life is not merely the one that exists outside of us, it is also something that we carry within us. I have realised we reflect it as we are part of it. We are also influenced by it, even when we are not surrounded by many people around. The everyday life engulfs us particularly in two ways – obvious and subtle. Both create profound implications for how we create meaning in our lives and give it an order. After this going through this unit I have been able to reach some conclusions, some of which are these: We belong to a social group and live much of our lives in the same. This group determine our behaviours and beliefs, our experiences, our connections and our identities. It is this group which is the energy source of our everyday lives and it is from here that we derive our power. But, that does not mean that the group is devoid of any conflict. Every day we engage in a two-way interaction with one or other member of this group and this interaction influences us in some or the other way. We cannot expect to be free from conflicts in our everyday lives. Conflict is inevitability and dealing with the same a duty imposed on us by life. The everyday life is attached to a certain degree of recurrent behaviour that emerges from human interactions. Everyday life teaches us the value of shared experiences and common understandings. Of special interest to me in this unit has been 'The Myth of Nutrition’ in Food and Eating: An Anthropological Perspective by Robin Fox, particularly the portions that provide in-depth details of how the food is a social urge. This has been very enlightening as till date I carried only this notion that eating food was a matter of feeling hungry. It provides a useful perspective on how mealtimes are social events. The reading provides a succinct account of how and why nutrition is not such a major part of the food choices that we make. It has been an eye-opener to know how all cultures go out in search of preference foods rather than value foods. Similarly, Digital Tastes: Social class and young people's technology use, by Sue North, Ilana Sunder and Scott Bulfin, has been a stimulating read in the sense that till now I had read about social class, but after going through this I was able to understand the attitude young people have towards use of technology. The case studies, in particular, have been exploratory as they give a comprehensive account of how young people indulge in communication practices at school and in home. Melissa Butcher and Mandy Thomas' reading, Ingenious: Emerging Youth Cultures in Urban Australia, has been another eye-opener in how migrant Australians are vying for a place in contemporary Australia and all the while slipping away from the cultural groups ethnically defined as ones to which they belong to. Despite being migrants, they are rediscovering new ways and means to be more as Australians. The combined effect of the approach taken in this unit has been profound. Though the list is exhaustive but I can sum up the understanding of various effects of everyday life as follows: Everyday life needs to be grasped on the basis of reality; accept reality the way it comes. Everyday cannot separate noumenon from phenomenon, where noumenon is a thing in itself and phenomenon an experience or its knowledge. Everyday life is an immediate engagement, which is direct in nature. Everyday life is a diverse whole of everyday life itself, the life experience and the environment in which it thrives as a whole. Everyday life cannot fit into a single theorising process. **** Read More

Gender-specific behaviour has been explained differently in different cultures. It is also true for gender role-related attitudes. Attitudes, on the other hand, have also varied from time to time. There was a time in Europe when roles related to healing and medicine were considered as only women-related. This continued for some time and then men took over these roles. Now, in almost all societies of the world, these roles are gender-neutral. Similarly the level of tolerance and endurance has also been linked with genders, of which homosexual individuals have been considered as more tolerant.

For them switching from one gender to another is not a big deal. Natasha Walter has succinctly eulogised the identities of homosexual men and women in her book Living Dolls. The Work Work has a social context as social organisation drives work. It is its outcome. A number of factors lead to the 'development of work' in a society. It could be cultural values, technological and economic advances, social structures and public policies. Work, over the years, has undergone many changes amid its unfaltering continuity.

There is something that motivates human beings to work, for which a gross term of 'work ethic' is utilised. Consumerism and changing round-the-clock work dynamics is one of the motivations. Since the way work is being conducted now by incorporating un-social hours, it is debatable whether or not has it stayed as an ethical practice? That brings work in today's hard-pressed world to the focus of work-life balance. Historically speaking, work has always been equated with something that one is being paid for.

In some ancient cultures, belonging to that of Rome and Greece, it even was dubbed as a burden as it was considered as an interference with artistic, spiritual, political and intellectual pursuits of a human being. But in a cultural context the moral value the cultural norm of a society imposes on a human being places the onus of work on an individual. The cultural norm context is a relatively recent concept. It could be also said that the culture imposes a compulsion to work; something that is equally applicable to both rich and poor.

As a result of this, and in sheer contrast of how work was being viewed in ancient cultures, work, which is more considered as physical and mental labour, is a phenomenon now culturally acceptable to all individuals. It is interesting to note that Greeks denounced mental labour, while 'skilled work' was assumed as having considerable social value, except in case of slaves. Conclusion To sum up, self being an actor is supposed to perform in front of the world, which forms its audience. The self is part of a theatrical performance, and is divided between the main and a backstage.

The self is ensconced in a gender, which gives it a unique personality. While being a performer, the self also fulfils the cultural obligation to work. Q II: This unit has been a stimulating one since it provided a chance to go through a number of topics including social institutions, cultural studies, ethnomethodology, social construction, social class, national identity and many more. Of specific interest to me have been food, social class and youth and youth subculters topics. The theoretical concepts and tools, and the approach presented in this unit have been philosophical in nature.

It has given me a better, deeper and a far-reaching understanding of everyday life. Till now I had this understanding that everyday life could be understood through hardcore scientific principles only. But the approach presented in the unit has proved me wrong, and at time even baffled me. I have been able to discern what it actually means to analyse everyday life. I have been able to make, in a sense, theoretical attitude of thought and a critique that is longitudinally transcendental. Previously, I had based my thoughts on everyday life on some presuppositions but after going through this unit, I realised all those had stemmed from my religious underpinnings.

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