As a preliminary step to the following discussion, it is necessary to clarify the concept of culture, since it tends to vary with the frame of reference. For example, the colloquial connotation of the term usually deals with the so-called "finer things" in life, such as art, music, theater, dance, literature, etc. When anthropologists use the term, they may refer to either physical or nonphysical culture or to both combined -- including all creations of man. Physical aspects of culture refer to the products of man's technology, inclusive of all manmade objects from simple pottery to complex computers. Nonphysical aspects of culture refer to man's ideas and bodies of knowledge. It is this latter connotation that is of primary importance to a sociological discussion, emphasizing particularly those ideas of man that spell out the rules, expectations, and values of society. These norms and values can be called the "blueprint" for behavior which society imposes upon its members. This blueprint, consisting of the conglomerate of cultural dicta, is enforced by social sanctions, by punishment for deviation, and by reward for conformity. The cultural "blueprint" is a powerful force, capable of evoking compelling reactions in the members of the society, such as guilt and shame in case of violation and pride and self-esteem in case of adherence.
The following discussion uses the term culture primarily in the sense of a blueprint for behavior imposed by society on its members and maintained by formal as well as informal sanction systems.
The youngster's awareness of his physiological changes -- even if there were no particular cultural interpretations of them -- would be enough to cause him alarm. Fright and confusion frequently accompany the process of maturation because the bodily changes take place so rapidly that the youngster does not have enough time for gradual adjustment to his new physical properties. Although physiological change takes place at all age levels, the rate of change during the period of pubescence is considerably greater than in the years that precede or follow it.
When a negative cultural interpretation of sexual expression is added to the experience of rapid physiological change, a convergent condition evolves that exerts powerful and far-reaching influence on the personality development of the young individual. It seems, thus, that pubescence in conjunction with certain tenets of the American culture reinforce adolescence in several ways.
Generally, American culture presents either a negative view or no view at all regarding the meaning of pubescence, since the topic falls into the general taboo area. Symptoms of sexual maturity are not openly discussed, and the first menstruation of a girl is often cloaked in secrecy. Many girls feel ashamed, embarrassed, and frightened at that time, since they are frequently poorly prepared to understand and to accept these overt symptoms of pubescence. In contrast, in a number of other societies, notably in many of the so-called primitive tribal societies, the first menstruation is considered a joyful and festive occasion, an event of which the girl can be proud and which is publicly celebrated. For example, the Apache Indian girl's first menstruation was considered a potent supernatural blessing, and the priest knelt before her to obtain the blessing of her touch. The American culture, on the other hand, presents a view of pubescence that turns it into an adolescence-reinforcing event by making the youngster feel that she is going through an "unmentionable," "impure," and unacceptable stage in life. Both the girl and the boy are therefore afflicted with ambiguous perceptions of the bodily changes, and their reactions often generate feelings of anxiety and nonacceptance of themselves.
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