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Justine

The document discusses studies on Philippine values conducted by the Institute of Philippine Culture (IPC) in the 1960s. It notes that the IPC studies were influenced by modernization theory and aimed to understand the Filipino psyche to promote economic development. However, the studies were criticized for relying on foreign theories rather than studying Philippine culture directly. The document then summarizes key values identified in the IPC studies, including social acceptance, reciprocity, the values important to Manileños, and characteristics of Filipino entrepreneurs.

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582 views15 pages

Justine

The document discusses studies on Philippine values conducted by the Institute of Philippine Culture (IPC) in the 1960s. It notes that the IPC studies were influenced by modernization theory and aimed to understand the Filipino psyche to promote economic development. However, the studies were criticized for relying on foreign theories rather than studying Philippine culture directly. The document then summarizes key values identified in the IPC studies, including social acceptance, reciprocity, the values important to Manileños, and characteristics of Filipino entrepreneurs.

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cindilyn ilagan
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ALTERNATIVE TO THE

INSTITUTE OF
PHILIPPINE
CULTURE’S STUDY ON
PHILIPPINE VALUES
• Sikolohiyang Pilipino beginning in the 1970’s, there have been
researchers on Philippine values which were initiated by the
Institute of Philippine Culture (IPC) of the Ateneo de Manila in the
1960’s.
• According to social psychologist Allen Tan (2008), this was a time
when modernization theory was popular in the social sciences, and
if the IPC’s researchers were to be examined, it is evident that the
underlying theme is modernization and economic development, with
hope that by understanding the Filipino psyche they will discover
the key to economic development.
• However, most of these researchers were trained abroad
and utilized foreign theories no study Philippine culture.
Because of this trend, they were criticized by other
scholars, most of whom have nationalist orientation.
THE INSTITUTE OF PHILIPPINE
CULTURE
 Philippine culture is an Ateneo de Manila based organization that
carries out studies on local problems pertaining to education and
economic development, and by so doing aims to promote a better
way of understanding the Filipino way of life.
 It utilizes an interdisciplinary method in doing and analyzing studies
with the belief that the joint endeavors of the arts and sciences will
help us understand Filipino identity better.
 The Institute believes there are mutual and archetypal ways of
thinking, doing, valuing, and feeling that are uniquely Filipino.
 It’s goal is to make a lifelong impact to the study of Philippine
culture.
 The Institute of Philippine Culture Papers serve as the venue
for the dissemination of the Institute’s research findings.
(Lynch, 1968).
FOUR PHILIPPINE VALUES
In the IPC Papers No.2 entitled Four Readings on
Philippine Values (Lynch,1968), four Philippine values were
discussed which provide insight into Philippine culture:
social acceptance by Frank Lynch; reciprocity in the
lowland Philippines by Mary Hollnsteiner; The Manileno’s
mainsprings by Jaime Bulatao; and Filipino
entrepreneurship in manufacturing by John Carroll.
SOCIAL ACCEPTANCE
• The American Jesuit anthropologist Franck Lynch noted that Filipinos value social
acceptance , which is manifested when one is not rejected or criticized by others
(Lynch,1968). It also means being taken by one’s fellows for what a person is, and
is treated based on his or her social status.
• Filipino also value smooth interpersonal relations (SIR) which he contrasted with
the American way of being “brutally frank”.
• He defined SIR as an ability at coping with others through avoidance of outward
signs of conflict.
• SIR can be achieved through the following means: pakikisama,euphemism, and
the use of a go-between.
• He defined pakikisama as conceding, or yielding to the will of another.
• Another way of achieving smooth interpersonal is through the use of
euphemism, or stating of disagreeable truth, opinion, or request as nicely as
possible.
• The use of go-between is another way to achieve smooth interpersonal
relations. It means having a middle-person to mediate between two parties
for an uncomfortable request, complaint, or decision, which is often to evade
the indignity of a personal encounter.
• Lynch also discussed the concept of hiya as a general social agreement in
lowland Philippine society which enforces compliance with all facets of the
social rules; and amor propio, or self- esteem, which he described as a
reaction against harsh interpersonal conflict.
RECIPROCITY
• The half-American “activist social scientist” Mary Hollnsteiner (now Dr.
Mary Racelis) studied reciprocity, which she defined as that code of
conduct wherein for every service accepted, intentionally sought for or
not, there should be a return.
She proposed three types of reciprocity:
1. Contractual Reciprocity
2. Quasi – Contractual Reciprocity
3. Utang na Loob (debt of gratitude)
CONTRACTUAL RECIPROCITY

- Involves the equality of reciprocal acts, meaning their proportion


and nature have been clearly settled ahead of time.

QUASI- CONTRACTUAL RECIPROCITY


- The expression of the customs uses both types of the code of
equality in the return of favor, meaning the things exchanged may
be different but should be equal in worth, or should be similar, and
that payments of interest is not necessary unless the borrower has
failed to return the favor after a long period of time.
UTANG NA LOOB RECIPROCITY
- Is created when an exchange of goods and services
occurs between individuals from two diverse groups. It
forces the receiver to express his or her appreciation by
returning the favour which interest to be sure that he or
she is liberated from the debt.
- In utang na loob reciprocity, there is unequal settlement
with no previous deal, explicit or implicit on the nature or
amount of the return.
MANILENO’S MAINSPRINGS
- Professor and clinical psychologist Fr. Jaime Bulatao was able to
come up with the following values:
• First is emotional closeness and security in a family
• Second is the authority value which refers to endorsement by the
authority figure and by society
• Third value is labeled economic and social betterment
• Fourth value is called women that with men.
FILIPINO ENTREPRENEURSHIP IN
MANUFACTURING
•The American Jesuit social scientist and political activist Fr. John Carroll conducted a
study to know more about the background of people who he considered as important
in leading the country to industrialization through their entrepreneurship.
•He defined entrepreneurship as “the organizer of the factors of production; land or
natural resources and capital (Lynch,1968).
•He was particularly interested in the social origins of these people, from what social
level and working groups they belong, and where they get their capital, technology
and management skills.
•He wanted to know the social origins and career histories of Filipino entrepreneurs
particularly in the manufacturing sector.
Based on his study, he was able to come up with the
following observations:
• that the founders of Filipino manufacturing enterprises were often foreign
educated (21 out of 92 entrepreneurs reported at least one grandparent born
outside the Philippines, 5 of these reported one parent abroad).
• had previous experience as independent businessmen (only 35% of the
entrepreneurs had fathers who were in the upper socio-economic category,
majority of them were “new men” or have been increasingly mobile in their
lifetime).
• were inexplicably associated with certain regions (more than 2/3 of the 92
entrepreneurs were raised in Manila, Rizal province, Bulacan or Pampanga);and
• were associated with certain religions (out of the 92 interviewed, only one was
raised a Protestant and only two are now Protestants or died as Protestant).
CONCLUSION
Sikolohiyang Pilipino not only provided a frame-work for the
liberation of our minds from the influence of Western
psychology, it also contributed an indigenous research
methodology, the cross-indigenous methodology, that would
help and guide researchers in their quest for the understanding
of Filipino psychology in particular, and hopefully of Filipino
identity as a whole. Although it has its share of criticisms.
Sikolohiyang Pilipino has been an invaluable contribution to the
promotion of a nationalist consciousness by providing an
alternative view to colonial psychology.

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