PAKIKIPAGKAPWA (SHARED IDENTITY)

KAPWA: A CORE CONCEPT IN FILIPINO SOCIAL PYSCHOLOGY

2 CATEGORIES

 IBANG TAO (OUTSIDER)

 Pakikitungo: Civility

 Pakikisalamuha: act of mixing

 Pakikilahok: act of joining

 Pakikibagay: conformity

 Pakikisama: being united with the group

 HINDI IBANG TAO (one of us)

 Pakikipagpalagayang-loob: Act of mutual trust

 Pakikisangkot: act of joining others

 Pakikipagakaisa: being one with others

Source: https://www.slideshare.net/claudineaireen/kapwa-powerpoint

PARAMETERS CONCEPT

IBANG TAO

(OUTSIDER)

Pakikitungo ( Civility) Pakikitungo is to act humbly, to concede, and to deal with others

in order to maintain smooth interpersonal relationships (Gripaldo,

2005).

In Confucian ethics, right behavior meant right demeanor towards

authorities (Parents, Elders, etc.) (PHILIPPINE

PSYCHOMETRICIAN,2017).
 https://www.facebook.com/notes/philippine-psychometrician-

reviewer/sikolohiyang-pilipino-core-value-or-

kapwa/702481766628972/

Pakikisalamuha (Act of Adherence to the moral code of conduct. Interaction refers to

Mixing) dealing with many people and is closer to being one with others

than civility (Gripaldo, 2005). This is a social value that is primarily

communitarian and Confucian. It espouses the ability to adapt

(PHILIPPINE PSYCHOMETRICIAN,2017).

Pakikilahok (Act of The fact that you take part or become involved in something.

Joining) The act of taking part in an event or activity. This translates to

participation of the entire community to help a person (PHILIPPINE

PSYCHOMETRICIAN,2017).

(https://dictionary.cambridge.org/us/dictionary/english/participation)

Pakikibagay ( Conformity, process whereby people change their beliefs,

Conformity) attitudes, actions, or perceptions to more closely match those held

by groups to which they belong or want to belong or by groups

whose approval they desire (Levine,n.d). This runs into conflict

with individuality which many Filipinos in fact willingly throw away

in favor of conformity with demands of those who are in charge

(PHILIPPINE PSYCHOMETRICIAN,2017).

https://www.britannica.com/topic/conformity

Pakikisama ( Being Pakikisama values sensitivity, it is to get along, be concerned and

united with the group) supportive(Gripaldo, 2005). Being united with the group

(PHILIPPINE PSYCHOMETRICIAN,2017).
HINDI IBANG TAO (

ONE OF US)

Pakikipagpalagayang- The ability to understand and share the feelings of another or the

loob act of mutual trust

Pakikisangkot The act of joining others

Pagkakaisa The act of being one with others

W HY CREATE GOOD PLAC ES FOR INT ERACTION? (PW DE

IINCORPORATE SA PAKIKIPAGKAPW A NA DI MENSIONS)

 They can help to develop a sense of community pride and ownership. Especially if

they’ve worked together to build or improve spaces where people can come together,

the people who use them can start to see them as centers of their community, and as

belonging to them.

 They can help build a true sense of community among people of diverse origins,

backgrounds, and points of view. By getting to know one another, people with

different histories and assumptions can establish relationships and begin to value their

differences as well as their similarities.

 They can expand children’s horizons through interactions with people who have

different assumptions and expectations. Through contact with friends with different

world views, children can broaden their own, and realize there are different ways of

looking at and experiencing life, and different paths that people can take. This interaction

may also increase the number of positive adult role models in children’s lives.

 They can make the community a more pleasant place to live because more people

have contact with one another. If you’ve ever lived in a neighborhood or small town

where most people know one another, and where you’re constantly greeted as you walk
 down the street, you know how pleasant that can be. It creates a sense of community,

and makes you feel that this is your place and these are your people.

 They can increase the general enjoyment of life in the community. The sharing of

food, traditions, games, festivals, and family celebrations – whether with people from

various cultures or with neighbors from similar backgrounds – simply makes life more

fun. The opportunity for relaxed conversation with old friends or new acquaintances, a

place to sit in the winter sun, a neighborhood festival – all of these enrich our lives.

 They can increase safety and security. When people in the neighborhood know one

another from meeting regularly, they are more likely to look out for one another as

well. That means eyes on the street, a feeling of ownership of the neighborhood, and

less tolerance of both crime and unsafe situations (speeding traffic in residential areas,

cracked sidewalks where elders might trip, open manholes, etc.)

 They can improve the livability of neighborhoods. Good places for interaction are

also good places to be. They’re generally pleasant, close to or linked to services and

shopping, and filled with friends or potential friends. That in itself improves

neighborhood livability, but such spaces may also nurture the kind of neighborhood

solidarity and good feeling that leads to neighborhood clean-ups, taking back the streets

from drug dealers and gangs, and advocating for increases in services.

 They can promote individuals’ understanding of one another’s culture and

humanity. As people get to know one another, they understand better that we’re all

human, with essentially the same hopes and fears, although these may be expressed in

different ways, and our attempts to address them may be different. The differences in

culture, in most cases, become interesting, rather than threatening, as people become

more comfortable and friendly with one another. The sharing of food, traditions, and

celebrations help to break down the barriers to the appreciation of diversity.

particularly the more they engage in enjoyable or substantive activities together –

helping to build a playground in a neighborhood park, participating in a community

celebration – the more they find out about one another, and the more they begin to

understand that their goals are similar, even though their ideas about how to achieve

them may be different. That understanding leads to mutual respect and a broadening of

views – although not necessarily to agreement – and strengthens the community as a

whole

 They can increase equity. By encouraging people of different economic levels to mix

and develop relationships, the interactive spaces in a community can provide low-

income people with some of the social networking opportunities that people higher up

the economic ladder take for granted. The ultimate result, in some cases, may be a

neighborhood or community presenting a united front in a fight for greater equity. It can

also lead to employment opportunities and other possibilities that allow lower-income

people to change their lives.

 They can increase social capital, particularly bridging social capital. Social capital

is the sum of the benefit that people build up from their web of relationships. According

to Robert Putnam, in Bowling Alone (New York: Simon and Schuster, 2000), there are

two kinds. Bonding social capital is the advantage people develop from relationships

with those who are essentially similar to themselves. Bridging social capital is that

gained from relationships with people who are quite different, whether in culture, race or

ethnicity, economic status, political philosophy, or all of these and more besides.

ARCHITECTURAL APPLICATION

 Architects have also emphasized how front porches encourage interaction, so much

so that some locales are experimenting with ordinances requiring front porches large
enough for several people to sit down. The thinking is that if people will socialize on their

front porches, then they will know their neighbors and be aware of any unusual activity.

Architectural techniques can also make separate units look harmonious and help build

a common identity. For example, trees can be planted close enough together to

permit the foliage to look continuous instead of separate, and awnings can be

designed similarly to work together over storefronts. " In addition, some forms of

architecture can create community symbols, thus contributing to a collective

identity.
These social norms required definite sorts of behavior, which in turn led to certain architectural

values. Since there is a distinction between men and women in society, visual barriers were used

for privacy of women and family. It also developed the house form, which emphasized the

lack of visibility of the inside of the house in order to protect privacy. The distinction between

the public and the private supported the development of a guest room, which was used to

welcome male guests. Other parts were used by women in daily life.

Therefore, there were no direct entrances into the house. One entrance was from the street for

males directly into the guestroom. The other entrance was used by women and family members

and was from another street, opening to the garden. Furthermore, the door of the main entrance

was a status symbol.

The house represents the status of the family in social life, and the house is multifunctional

and designed flexibly according to the extended family. The usage of rooms varies

regarding the needs of the extended family. Rooms have multiple functions.

Multifunctional rooms were used in daily life, which also opened to the courtyard and the

garden. The house-street relation was designed as public, semi-public and private spaces

in hierarchy.

The close neighborhood relations and hospitality in the Turkish society’s traditions show

their effect on the specialized places in the house and that shows the value of the guest.

As a result of hospitality, a special place was prepared for guests. Guestrooms were better

decorated than the other rooms in the house.

Social and religious ceremonies were held in the house. In these ceremonies, close relatives and

male or female neighbors could be in the same place, but they gathered separately in different

places in the presence of foreign men. The hall (sofa/Hayat) was both a transition area and a

gathering place.
Source: (Turkish house)

https://www.intechopen.com/books/socialization-a-multidimensional-perspective/how-do-social-

values-and-norms-affect-architecture-of-the-turkish-house-