just about culture's study on phillipine values

1. Culture’s Study on Philippine Values
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2. Design
Values are socially approved desires and goals that are
internalised through the process of conditioning, learning
or socialisation and that become subjective preferences,
standards and aspirations”. R.K. Mukerjee (1949) .
Values are the beliefs that we have about what is
important, both to us and to society as a whole.They can
be implicit or explicit (stated directly). Charlotte Nickerson
Values a person's principles or standards of behavior; one's
judgment of what is important in life. Google.

3. Philippine Values being influenced by Tradition, History
and Beliefs.
We realize that tradition has a significant influence on people. Its impact is what we see in the
behavioral patterns of people. Tradition affects the upbringing of the younger ones. As they grow, they
cleave to the Tradition they see
History influenced Values By looking at specific stories of individuals and situations in the past,
you can also test your own morals and values. You can compare it to some real and difficult situations
individuals have had to face in trying times.
beliefs and values, personal ethics can differ widely from person to person. As mentioned already,
beliefs and values often motivate a person by defining what they see as being important. In turn, they
influence a person’s attitudes, and how they behave.

4. Filipino values focusing on Principles, Aims and
Conviction
Since principle is the a fundamental truth or proposition that serves as the foundation for a system of belief or
behavior or for a chain of reasoning, Filipino values focuses on it for every individuals has different principles
they believe on it is also the basis of core values.
Our values can also be the compass that leads us to a career that will provide fulfillment in the three pillars
of your life: social, personal and career. This means that our aims can heavily affected by values and it could be
our guide in reaching what we want in our lifves.
Concivtion is our beliefs or opinion we held on so why does values focuses on our conviction ? It is simply
because our beliefs and values are intertwined or connected which was explain in the previous slides.

5. Values that aims to attain a good life
Acceptance by ones fellow for what one is, thinks oneself to be, or
would like to be, and be given the treatment due to ones station;
Economic Security ( e.g. Freedom form debt)
Movement to higher socio economic ladder

6. Social Acceptance
Social acceptance is an important Filipino value. Two values help
attain social acceptance. These are (1) smoothness of
interpersonal relations (SIR) and (2) shame and self-esteem or
amor propio.

7. SIR (Smooth Interpersonal Relation)
Lynch (1963, p. 8) defines SIR as “means being agreeable, even under difficult circumstances, and of
keeping quiet or out of sight when discretion passes the word. It means a sensitivity to what other
people feel at any given moment.”
SIR is acquired and preserved in three different ways. These are through (1) Pakikisama; (2)
Euphemism; and (3) through the use of a go-between.
Pakikisama or in English, “accompany or go along with,” refers to the practice of accepting the decision
of the leader or the majority of the group so that it will appear that the group’s decision is undivided.

8. Euphemism refers to the respectful or polite manner of presenting a serious subject or an unkind
opinion or request. This value is highly prized in the Philippines because the use of harsh, insulting, and
negative speeches are frowned upon in Filipino society.
The use of a go-between is another common way of preserving or restoring smooth interpersonal
relations. This is done by a third party who is called upon to appease someone, mend disagreements,
or prevent conflicts. A go-between is needed in a number of common situations. These include the
following:

9. • When an embarrassing request is made;
• Complaint; was made against a person
• Decision often communicated through a middle-person to prevent shame or hiya;
• Traditional marriage negotiations through the use of spokespersons or mediators for the two parties;
• Remedy an existing state of conflict or tension by acting as mediators to bring about reconciliation like family
disputes or political conflicts;
• Interdependence during times of need by seeking help from relatives as support system or allies when
disagreements occur with outsiders.

10. Shame and Self-esteem
Contrary behavior to social acceptance are given social sanctions in Filipino society. There are
two ways in which contrary behaviors are sanctioned. They are through the (1) general and
universal social sanction of shame (1963) or hiya and (2) amor propio.
Lynch defines hiya as an uncomfortable feeling that accompanies awareness of being in a
position that is considered socially inappropriate or performing an action that is unacceptable
to society. Hiya or shame can be shown in different ways:

11. One feels hiya when one is in a socially undesirable role that an uncomfortable response inhibits further
action
Violation of a socially approved norms of conduct, hence making that person commit merit
condemnation or called as “walang hiya” or a feeling of shamelessness
Amor propio or self-esteem is a special defense against severe interpersonal unpleasantness. Amor

12. ECONOMIC SECURITY AND SOCIAL MOBILITY
Economic security means that Filipinos have the ability to meet
ordinary material needs without borrowing. He/she want economic
security through his/her resources. Filipinos also value advancement
in the socioeconomic ladder. They always hope to move up to a higher
economic class.

13. RECIPROCITY
Reciprocity is an important value among Filipinos. It refers to a situation when
Filipinos ensure that every favor or request received or asked must be returned.
three classifications of reciprocity according to Mary Hollnsteiner (1963, pp. 23-
41)
(1) contractual reciprocity; (2) quasi-contractual reciprocity; (3) utang na loob or
debt of gratitude.

14. Contractual reciprocity
Contractual reciprocity, according to Hollnsteiner (1963, pp. 23-24), refers to a voluntary
agreement between two or more individuals to behave in a particular manner in a specific time in the
future. This form of reciprocity is strictly contractual in nature and the reciprocity arrangements are
clearly defined and established beforehand. Contractual reciprocity has the following arrangements:
 Participants in the said transaction are aware and knowledgeable of what is expected of him and his
expectations of the others as well.
 Participants are not compelled to do more than any other member because it is not expected of them to do
 Obligation is narrow in scope and emotions are not involved.

15. Quasi-contractual reciprocity
Quasi-contractual reciprocity regulates balanced exchanges and the terms of the repayment
are not implicitly discussed before any contract or agreement is drafted. In this form of reciprocity, the
terms of the agreement are implied in situations in which culture dictates or recognizes. In this
classification, reciprocity is automatic without the need for any particular prior arrangements.
Repayment is done always and failure to respond or reciprocate brings about the contempt of the
person.
A perfect example of this classification of reciprocity is the abuloy or money given to the relatives of the
deceased person.

16. UTANG NA LOOB
According to Hollnsteiner (1963, pp. 28-29), UTANG NA LOOB reciprocity
is generated when an exchange of goods or services take place between
individuals who belong to different groups. In this transaction, the
recipient is compelled to show his gratitude properly by returning the
favor with interest to ensure that he does not remain in the other’s debt.
Utang na loob is characterized by the unequal repayment with no prior
agreement, whether implicit or explicit.

17. E N D
THANK YOU !