Introduction
Bronfenbrenner’s ecological systems constitute one of the fundamental psychological theories that explain forces and factors that influence individuals’ growth and development in society. This theory’s primary assumption is that children’s development in society is subject to interrelationships between and within their social systems. This theory elucidates that individuals live in society under the influence of five environments at micro-, meso-, exo-, macro-, and chrono-levels (Agosto et al., 2017). These environmental systems play a critical role in psychology since different social factors and forces influence children’s development. Given that social systems vary from one culture or society to another, it implies that children in the Western and Arabian contexts experience different forces in their social systems. Understanding cultural contexts is integral in applying this theory to elucidate psychological forces or factors that affect children’s development. From this perspective, this essay examines the cross-cultural construct of Bronfenbrenner’s ecological systems by explaining its relevance and comparing its application in Western and Arabian contexts.
Significance of the Cross-Cultural Construct
Bronfenbrenner’s ecological systems have great significance to childhood development because it expounds on factors that affect them in society. As children grow and develop, they experience diverse social forces that shape their lives. As a cross-cultural construct, Bronfenbrenner’s ecological systems theory explains how diverse social systems affect children at various levels of relationships (Agosto et al., 2017). This theory holds that child development is a product of relationships between and within diverse social systems. Social forces operating in the immediate and expansive environments determine the development of children in society. In this view, Urie Bronfenbrenner classified social environments in which individuals live in five progressive levels: microsystem, mesosystem, ecosystem, macrosystem, and chronosystem (Agosto et al., 2017). The microsystem is the most impactful level because it forms an immediate environment where individuals live and develop. It comprises family, religious institutions, school, peers, neighborhood, daycare facility, and hospital since every child should interact with these social institutions during their childhood. Values, doctrines, norms, and ethics espoused by these social institutions at the microsystem have a marked impact on shaping children’s development through into their adulthood. As relationships in the microsystem are bidirectional, a child can influence other children in different social units.
The second level of social interaction forms the mesosystem, where social units of microsystems interconnect and interact to create complex relationships in society. For example, parents in the family unit interact with teachers in school, religious teachers in the church, nurses in the hospital, other parents in the neighborhood, or caregivers in a daycare facility. Effective interaction between parents and teachers enhances the development and learning process of children because it creates collaborative efforts (Agosto et al., 2017). In contrast, a lack of effective interaction between teachers and parents would affect the development and learning process of children. Hence, the interactions of microsystems form mesosystem and determine the development process of children. At the third level, the exosystem entails social linkages that indirectly influence the development aspects of children in society. Parents live in a society where they interact with diverse social units and systems, which in turn influence their parenting roles at the family level (Agosto et al., 2017). For instance, workplace experiences influence the way parents accomplish their roles in the family. Parents working away from home do not have ample time to interact with children daily, making them unable to perform critical parenting duties.
The fourth level is the macrosystem, which comprises the influence of cultural factors on the development of children. Ethnicity, race, socioeconomic status, religion, geographic location, and political persuasion are some of the factors that contribute to cultural forces at the macrosystem level. Differences in culture imply that individuals espouse varied values, norms, identities, ethics, beliefs, and ideals. Generational changes cause cultural factors to evolve and transform the way the macrosystem influences child development. As children develop, they acquire norms, values, perceptions, beliefs, and ideals from their society as shaped by the macrosystem (Agosto et al., 2017). The chronosystem is the last level of the theory that elucidates enduring changes in the environment. For instance, starting school, growing up in a new family, shifting into a new environment, or experiencing divorce are some of the environmental changes that have a long-term effect on the development process of children. Since they have enduring effects, the chronosystem events determine the way children manage and overcome adverse events in their lives. Moreover, in its interaction with other environmental systems, the chronosystem can have alleviating or reinforcing effects on children’s development.
Current State in the Western World
The analysis of Western society from the perspective of bioecological systems theory shows numerous social forces that shape development among children. At the microsystem level, the Western world has families, schools, churches, and peers who have a marked influence on the development of children. In families, parents play a critical role in determining the development of their children due to the high power index of individualism among Americans (Spahn, 2018). The education system also contributes to the development of children because they provide an environment for learning and peer interaction. The increasing trend of religious schools reveals that students acquire Christian doctrines and apply them in their lives. According to Cross et al. (2018), religious liberty in the Western has enabled parents to choose religions and schools that meet their beliefs, values, and ideals. Christianity is the predominant religion in the Western world because they support education and other faith-based organizations where people learn and acquire beliefs, ideals, and doctrines. The interaction between Christian parents, teachers, and pastors creates a mesosystem that reinforces the influence of religion on the development of children.
In the Western world, children grow up learning the essence of gender equality among people in society and family. Men and women have equal access to education and job opportunities in the market, creating a society where socioeconomic status is equal among Westerners. Dilli et al. (2018) argue that society’s enduring values and norms determine and shape women’s roles and position in society. For decades, the Western culture has supported equality at the microsystem, mesosystem, exosystem, and macrosystem levels. Families, schools, churches, mass media, politics, and ideologies have supported gender equality in Western society. As a liberal society, the Western world does not restrict people’s eating habits, hence supporting indulgence. People in Western countries can indulge in junk food and alcohol because norms and values are not restrictive (Lambert & Pasha-Zaidi, 2018). From the family level to the societal level, Westerners have the freedom to eat and drink foodstuffs of their choice.
Relevance in the Arab World
The bioecological systems theory is relevant to the Arab world because it has numerous social factors that influence the development of children in society. At the microsystem level, the Arab world has families, schools, and mosques, which play a key role in the mold of the way children develop in society. The power index shows that Arabs have a high degree of collectivism in their social systems (Abalkhail, 2019). In this aspect, society has more influence on the development of children compared to Western countries. As a predominant religion, Islam shapes the beliefs and values of learners in society and school. Thomas (2013) holds that the identity and culture of people in Arabian countries revolve around Islam. In propagating religious doctrines, Islamic schools instill children with diverse doctrines, which mold their development into adulthood. Consequently, the collaboration among family members, teachers, and imams in espousing Islamic teachings among students creates an influential mesosystem.
At the ecosystem and macrosystem levels, children in the Arab world experience the pressure of cultural factors at home. The gendered roles are evident at the family level as men focus on their professional duties while women concentrate on housekeeping roles. Abalkhail (2019) explains that women in the Arab world endure discrimination since cultural factors confine them to marriage, limit their freedom, deny them an inheritance, and constrain their participation in the labor force. These cultural factors have an immense influence on the development of children because they support gendered roles and limit women from exploring equal opportunities in society. However, the advent of Western values of gender equality brought by immigrants and expatriates has transformed women’s roles in society (Abalkhail, 2019). Currently, an increasing proportion of women get the education and opportunity to participate in the labor market. As the Islamic religion requires moderation of food and drinks, people in the Arabia world restrict their diets to avert greediness and excessive weight gain (Thomas, 2013). Nevertheless, Western culture is progressively changing the eating and drinking habits of Arabs.
Practical Application
Research in newspapers shows the application of the bioecological systems theory in women empowerment. In a newspaper, Al-Harbi (2019) argues that Emirati culture is critical to women’s empowerment because it offers multiple approaches. The author asserts that the creation of awareness in families, mosques, schools, political arenas, and workplaces is essential to promote the acceptance of women’s empowerment. According to Al-Harbi (2019), Emirati culture, the media, legislation, and education are vital tools, which are useful for women’s empowerment. Cultural transformation is necessary to eliminate stereotypes and restrictive norms, which disempower women in various bioecological systems. Social media and networking sites constitute an integral tool in the promotion of women’s empowerment. Social media and networking sites are integral tools in the promotion of women’s empowerment. Legislation permit women to participate in leadership and compete equally in the labor market, while education equips women with the required knowledge and skills.
Recommendations for Future Research
- Since factors within the systems theory vary from one region or culture to another, researchers need to employ etic and emic approaches in studying their effects on the development of children in society.
- To determine the effectiveness of cultural transformation, future research should apply the theory because it offers multiple and collaborative interventions
- Researchers need to establish the role of social institutions, such as companies, religious bodies, and schools, in promoting the holistic development of children.
Conclusion
The analysis of the theory indicates that it elucidates factors that influence the development of children. Differences in religion and culture are key factors that account for the variation in the effects of environmental systems. The application of the theory is evident in the newspaper that reports the role of social systems in shaping perceptions, norms, and values espousing women empowerment.
References
Abalkhail, J. M. (2019). Women’s career development in an Arab Middle Eastern context. Human Resource Development International, 22(2), 177-199.
Agosto, N. V., Soto-Crespo, J., Oppenheimer, M. V., Vega-Molina, S., & GarcĂa, C. C. (2017). Bronfenbrenner’s bioecological theory revision: Moving culture from the macro into the micro. Perspectives on Psychological Science, 12(5), 900-910.
Cross, G., Campbell-Evans, G., & Gray, J. (2017). Beyond the assumptions: Religious schools and their influence on students’ social and civic development. International Journal of Christianity & Education, 2(1), 23-38.
Dilli, S., Carmichael, S. G., & Rijpma, A. (2018). Introducing the historical gender equality index. Feminist Economics, 25(1), 31-57.
Lambert, L. & Pasha-Zaidi, N. (2018). An introduction to psychology for the Middle East and beyond. Cambridge Scholars.
Spahn, A. (2018). The first generation to end poverty and the last to save the planet? Western individualism, human rights, and the value of nature in the ethics of global sustainable development. Sustainability, 10(1853), 1-16.
Thomas, J. (2013). Psychological well-being in the Gulf States, The New Arabia Felix. Palgrave McMillan.
Al-Harbi, M. H. (2019). Emirati culture key to women empowerment. Gulf News.