Prevailing Cultural Values in the Philippines

THE PREVAILING CULTURAL VALUES

I. Introduction

Today we live in a world that is somehow smaller than it is used to be. New communication technology (e.g. email and the WWW) has made it easier to a certain extent to cross previous boundaries and communicate across time and space. However, the new technology does not necessarily make it easier to collaborate and communicate intercultural. To effectively collaborate and communicate we have to share meanings. This often requires that we understand cultural values and share cultural information. Culture has been studied and defined in many ways by multiple scholars representing various disciplines. Adler (1997, 15) has synthesized many definitions of culture. She says that culture is something that is shared by all or almost all members of some social group. · Something that the older members of the group try to pass on to the younger members. · Something (as in the case of morals, laws and customs) that shapes behavior, or... structures one 's perception of the world. Cultural values, at the simplest level, are commonly shared concepts about what is right, wrong, possible or impossible, true or false and so on. From there, it gets complicated. The arena of cultural values can be as small as each individual 's personal set of decisions as to what is acceptable or not. The individual can be firmly set in deciding that existing cultural values are just fine and that no new or different ones are wanted or needed. The individual can be flexible, from being widely traveled, for example, and capable of adhering to the cultural values of many societies in the world. The individual can be required to adjust values as life conditions change. A brief introduction to the philosophy of human cultural values is necessary for an understanding of Filipino cultural values and values education. A Filipino experiences family closeness and solidarity (pagpapahalaga sa pamilya), politeness (use of po or ho), hospitality (tuloy po kayo), gratitude (utang na loob) from "within", that is, subjectively and emotionally, unlike a non-Filipino observer, social scientist, or psychologist who studies Filipino values objectively from "without" or "from a distance". Such Filipino values as social acceptance, (pakikisama, amor propio, economic security, pagmamay-ari), and trust in God (paniniwala sa Diyos, bathala or Maykapal) find their philosophical basis in man 's dynamic openness toward nature and the world (e.g., the value of hanap-buhay ng magsasaka), one 's fellowmen (the values of paggalang, hiya, katarungan, pag-ibig), and God (the values of pananampalataya, pananalangin, kabanalan). This dynamic openness of man is openness to the possibilities of the future. That is why values are something to be realized. According to Adler (1997, 15-16), our prevailing cultural values in a society influence each other. Values can be defined as a factor that are explicitly or implicitly desirable and that affects our decisions. Values do not need to be conscious, they can be also unconscious. The values we have are based on our culture. Many societies are multicultural, and many people and organizations collaborate across geographic and cultural boundaries. Although it is typical for people to see themselves as unique (Reed 1986, 1) and to be somewhat parochial, parochialism is not a good strategy for the future. According to Adler (1997, 10) "parochialism means viewing the world solely through one 's own eyes and perspective. A person with a parochial perspective neither recognizes other people 's different ways of living and working nor appreciates that such values have serious consequences." Mindanao as characterized by a diverse culture, where people have different beliefs, practices and traditions. The tri-people (Muslims, Christians, and Lumads) creates a conflict, biases sometimes because of misunderstanding. In response to the so-called “Mindanao Problem”, the Philippine government deemed it appropriate to establish educational institutions that would bridge the gap between the Muslims Christians and Lumads. This study then will view the organizations cultural values as externally imposed by decreasing sizes of social institutions that establish and encourage shared values. Therefore, this study is trying to find out what are the prevailing cultural values of employees.

II. DEFINITIONS OF WORDS TO FURTHER UNDERSTAND CULTURAL VALUES The following are some of the important concepts and terms used in this research. They are given for the purpose of clarity and better comprehension. They are operationally and/or conceptually defined. As used in this research, the following shall mean:
Culture. It consists of the beliefs, behaviors, objects, and other characteristics common to the members of a particular group or society. Through culture, people and groups define themselves, conform to society 's shared values, and contribute to society. Thus, culture includes many societal aspects: language, customs, values, norms, mores, rules, tools, technologies, products, organizations, and institutions.
Institution. It refers to clusters of rules and cultural meanings associated with specific social activities. Common institutions are the family, education, religion, work, and health care.
Society. Referred to as the people who interact in such a way as to share a common culture. The term society can also have a geographic meaning and refer to people who share a common culture in a particular location.
Cultural bond. This may be defined as either an ethnic or racial, based on gender, or due to shared beliefs, values, and activities.
Real culture. It refers to the values and norms that a society actually follows.
Ideal culture. It refers to the values and norms that a society professes to believe.
Unity in Diversity. It is a motto celebrating co-operation between different groups of people in a single society and socio-ecological philosophy that describes a sense of oneness despite physical or psychological barriers.
Cultural Diversity. It is the variety of human societies or cultures in a specific region, or in the world as a whole. (The term is also sometimes used to refer to multiculturalism). It is a driving force of development, not only in respect of economic growth, but also as a means of leading a more fulfilling intellectual, emotional, moral and spiritual life.
Cultural Sensitivity. It is the awareness of the differences across cultures, an understanding of the ways in which those differences can affect relationships and an appreciation of contributions each culture to makes to overall success.
Holism. It is a pedagogical principle of peace education where different issues related to peace are treated in equal importance because of their inter-relatedness.
Values. Important and endearing beliefs or ideals shared by the members of a culture about what is good or desirable and what is not.

III. THEORIES ON CULTURAL VALUES

There are differences in cultures with respect to beliefs about the nature of people, that is, people may be seen as good or evil or both. Although it rather usual, at least in western societies, to see people as a mixture of good and evil, it also rather usual for people to fear the unknown. Thus, people may assume foreigners (who are unknown to them) to be evil people. (Adler, 1997.) Cultures with respect to people 's relationships to the external environment states that some cultures people dominate over their environment. In some cultures people can live in harmony with their environment and do not see any real separation between people and nature. In other cultures people are subjugated by the environment and people accept the inevitable forces of nature. (Adler, 1997.) Cultures obviously differ today widely in how they value their technological environment and the role of information technology. The comparison of person 's relationship to other people, in some cultures, tend people to be a individualists and use personal characteristics and achievements to define themselves and value individual welfare. In other cultures people are group-oriented and define themselves as members of groups, which can be clans or communities. In these cultures people consider common goals and the group’s welfare most important. (Adler, 1997.)

A brief introduction to the philosophy of human cultural values is necessary for an understanding of Filipino cultural values and values education. These are some of the cultural values/traits experienced by Filipinos:
1. Sense of Gratitude (utang na loob)
Is a Filipino cultural trait which academics sometimes refer to as "reciprocity," and which transliterates as "a debt of one 's inner self (loob)." It is also sometimes translated as a "debt of gratitude." The essence of utang na loob is an obligation to appropriately repay a person who has done one a favor. The favors which elicit the Filipino 's sense of utang na loob are typically those whose value is impossible to quantify, or, if there is a quantifiable value involved, involves a deeply personal internal dimension. This internal dimension, loob, differentiates Utang na Loob from an ordinary debt ("utang"); being an internal phenomenon, utang na loob thus goes much deeper than ordinary debt or even the western concept of owing a favor. Filipino psychology explains that this is a reflection of the "kapwa" orientation of shared person-hood or shared self, which is at the core of the Filipino values system. In the study of Filipino psychology, utang na loob is considered an important "accommodative surface value," along with hiya (shame) and pakikisama (togetherness). That is to say, it is one of the values by which the Filipino accommodates the demands of the world around him, as opposed to confrontative values like "lakas ng loob" and "pakikibaka".
2. Social Acceptance (pakikisama, amor propio, economic security, pagmamay-ari)
Social acceptance affects children, teenagers and adults. It also can affect people of all ages with mental disabilities because social acceptance determines many decisions people make in life. Among children and teenagers, they do a lot of things to try to be accepted among friends, also known as peer pressure. Peer pressure determines sometimes how they do their hair and decides what clothes they wear. It also determines what they are willing to do to as far as smoking, drinking, swearing and much more, to be accepted by those whose friendship they value. Adults do some of the same things out of the desire for the acceptance and approval of their friends. To be one of the gang, they do some of the same things like drinking, swearing or taking drugs just to fit in. They base fashion on the latest tips from magazines and fashion experts.
Social acceptance could be defined as the fact that most people, in order to fit in with others, look and act like them. Or sometimes it is a term that refers to the ability to accept, or to tolerate differences and diversity in other people or groups of people.
When it comes to mental disabilities, social acceptance plays a big role in recovery. Social acceptance is important because many people don 't understand mental illness so they don 't know how to embrace their friends or other people who have a disease, leaving these people with feelings of not being accepted in groups of friends.
3. Trust in God (paniniwala sa Diyos, bathala or Maykapal)
Trust in god is a strong reliance, belief or faith (pananampalataya) to god. It is a complete submission to the will of God which includes belief, profession, and the body 's performance of deeds consistent with the commission as vicegerent on Earth, all according to God 's will.

4. Closeness and Solidarity
Closeness means more than physical proximity. It is the feeling that you can be wholly yourself in your partner’s company, that just being together has natural positive value. If you lack this feeling you can be like strangers going through the motions of sharing a life without the warmth of intimacy. Closeness takes many forms; physical, emotional, intellectual, social and spiritual. Each of these types is potent and can enrich a relationship in a different way. Ideally, you should aim to develop closeness in all these areas, but in practice most couples tend to be close in some ways and not in others.
Solidarity is a union or fellowship arising from common responsibilities and interests, as between members of a group or between classes, peoples, etc. It is a community of feelings, purposes, responsibilities and interests. It is the integration, and degree and type of integration, shown by a society or group with people and their neighbors. It refers to the ties in a society -social relations - that bind people to one another. The term is generally employed in sociology and the other social sciences.
What forms the basis of solidarity varies between societies. In simple societies it may be mainly based around kinship and shared values. In more complex societies there are various theories as to what contributes to a sense of social solidarity.

IV. LITERATURE AND STUDIES ON CULTURAL VALUES

Multicultural education is an education movement that has developed first in countries that are multicultural or have a culturally diverse population. It is often defined as one that “helps staff to understand and appreciate cultural differences and similarities and to recognize the accomplishments of diverse cultures”. It seeks to eliminate stereotypes viewpoints material and activities that enable children to learn the similarities of all individuals and to accept and respect others despite the differences. Toh (2000), Mindanao peace education programs promote a holistic framework of education for a culture of peace with six crucial issues. They are the: dismantling the culture of war; living with justice and compassion; building cultural respect; reconciliation and solidarity; promoting human rights and responsibilities; living in harmony with the earth and cultivating inner peace. The framework also adopts four pedagogical principles: holism where issues of peace and violence are considered dynamically interrelated; centrality values formation, where justice, compassion, caring for life, spirituality, “one world orientation”, and active nonviolence are promoted; dialogue through active teaching and learning strategies, and conscientious reflection, where the active and critical consciousness of learners is formed, empowering them in the process to be catalysts for change. Galtung (1996) said that peace studies are so similar to health studies that the triangle diagnosis-prognosis-therapy can be applied. There is a common idea of a system, of well-states and of ill-states. The word-pairs “health/disease” from health studies and (peace/violence) from peace studies can be seen as specifications of these more general levels. Both states are actually needs of diagnosis (or analysis) – not only of violence and disease. Also peace and health have their conditions and their context: different from the conditions for violence and disease, but they may also be related to them. Thus, one condition of peace is probably an equitable relation; but may also be violence in a non-exploitative system if something goes wrong within one single actor. Likewise, a condition of health is a stable equilibrium of key parameters of the human body. And yet one cell or a colony of cells may go wrong, for instance, starting to grow out of all proportion. According to Quisumbing (2002), one cannot underestimate the role of education for international and intercultural understanding, which consists not merely in knowing more about different people and their cultures – their geography, history, economy, government, values systems – but more in understanding and gaining insight into the factors and motivations underlying their behavior and appreciating their cultural patterns, traditions, customs values and beliefs. Human solidarity is likewise fostered by the realization and strengthening of the ties that bind us together in our common humanity: our human nature and the human condition, our common habitat and destiny, our universally-shared values. Indeed, there are values which transcend the barriers of culture, race, gender and creed: of social class, economic status, or political persuasions, because such values are rooted in our common humanity. They are our common treasures, our “birthright”. Further, Toh (2002) said that, “we are mindful of the “global South” and the “global North”, which reflect the existence of marginalized minority within North societies and affluent and powerful elite within the South. “North” and “South” here does not mean only the distinction between advanced industrialized and the economically poorer nations of the world. A commitment on the word “solidarity” is necessary. Within a culture of peace framework, “solidarity” cannot be pity or charity, even if the motivation to help others in need is sincere and altruistic.”
According to Machan(1999) cited by Macacua, which states that there are five pedagogical principles a faculty or teacher must adhere to, to wit; (1) peace education, in relation to cultural values is dialogical. Teachers are student as well. Students have knowledge to share, too. (2) Peace Education is holistic. It seeks to address not just student’s need for cognitive development but likewise their need to develop compassion, love and fellowship with others. Issues are also discussed on the local, global and personal perspective. (3) Peace education is conscientization. It seeks to touch the conscience of the staff so that they are moved. Commitment and action for justice and peace. (4)Peace education is value-laden. The student awareness should be raised on the issues of peacelessness while at the same time developing values of hope, solidarity, respect for human and earth’s right, brotherhood, faith in God’s love etc. Ultimately, the hearth of peace is peace in the hearth.
V. Related Studies The threats of Global crisis according to Derogongan (1996) are one great challenge to the next millennium. Our world is undergoing rapid change, accelerating instability insecurity and massive human problems. Violence alarming the whole universe does not only take the form of riots, conflicts and wars but also includes the equality threatening violence perpetuated by greed, materialism, culture, institution, power play, politics and the society. Derogongan (1996) states that, various policies of measures both of short and long terms are designated by some states in their pursuit of building a culture of peace. Different approaches at all levels such as organizing peace movements, forming coalitions of international organizations initiated by both government and non-government agencies concerned with peace and articulated and widespread.
Of all this non-violent efforts, the role of the academe is very significant. It is research, conscientization, value formation, awareness and education campaign are done and intensified. Many countries have given financial and institutional support to peace education as a discipline or integrated in other disciplines. It has a very significant role as Brauin (1996) has said
“Efforts to educate people for peace, justice, equality, development, democracy, human rights, gender quality, sustainability, social responsibility, global understanding, and multicultural or in short a culture of peace must be intensified. Such education should also be available to those who are not enrolled in schools or universities, through media, community organizations, and family life. As people learn more, issue based local organizations are formed and social and political movements are built, multi-sectoral coalitions then can move together to calculate the challenges from the grassroots at the local and national level.” Peace education hopes to transform the society, empower the people, critically assess the roots of conflict and choose possible alternatives to violence. The literature and studies reviewed in this chapter are deemed important and relevant to the present investigation. Some variables taken into account in the cited literature and studies are similar to that of the present study.

VI. CONCLUSION The study concludes that all information gathered will be useful to the researcher as information for expanding this research to a thesis, and not only, if this study is expanded to a thesis, employees will be provided with some knowledge of the prevailing cultural values that may lead to increase awareness. This study will also give importance to the total development of employees in becoming knowledgeable in all aspect of life that they have to learn to become more respectful and responsible Filipino citizens. Having fear in God and love for their fellowmen and the worlds around them. And in the future this will be a source of information for future studies that will improve for the better of the Filipino learners needs in order to help in our national development.

Bibliography

A. Books

Adler, N.J., 1997. International dimensions of organizational behavior. 3rd ed. Cincinnati, OH: Shout-Western College Publishing.

Batugon, S. V. (1992). Islamic Foundation of Peace. Quill Publishers. Kuala Lumpur, Malaysia.

Galtung, J. (1996). Peace by Peaceful Ways: Peace and Conflict Development and Civilization. London: International Peace Research Institute. A Sage Publication.

Gudykunst, B. (ed.), 1986. Inter-group Communication. Baltimore, MD: Edward Arnold, Ltd. Iivonen, M., Sonnenwald, D.H., 1997. Collaboration across boundaries by new Technology. Aktuumi (3): 24-25.
Reed, J.S., 1986. Southern folk, plain & fancy: Native white social types. Athens, GA: The University of Georgia Press.
Roberts, N., 1973. The goodliest land: North Carolina. Garden City, NJ: Doubleday.
Toh Swee-Hin et al. (1987). PEACE EDUCATION: A Framework for the Philippines. Phoenix Publishing House, INC. Quezon City.

B. Journals and other Publications
Quisumbing, L. R. “Values Education for Human Solidarity” Center for Peace Education, Miriam College. 5-10.
Toh, Swee-Hin. “Weaving Solidarity Towards the Culture of Peace” CENTER FOR PEACE EDUCATION, Miriam College. 11-20.
C. Unpublished Materials
Balindong-Macacua, Lawambai. (2001). Administrative and Supervisory Practices of Public and Private Secondary School Principals in Lanao del Sur and Marawi City: Their Constant Implication to Peace Education. Dissertation.
Mindanao State University, Marawi City.

D. Online/Web Sources

Cultural values. http://www.cliffsnotes.com/study_guide/Cultural-Values.topicArticleId 26957,articleId-26852.html#ixzz12HpyNfOq

Culture-and-Society-Defined. http://www.cliffsnotes.com/study_guide/Culture-and-Society-Defined.topicArticleId-26957,articleId-26848.html#ixzz12Hrlv7C7
Cultures-Roots-Biological-or-Societal. http://www.cliffsnotes.com/study_guide/Cultures-Roots-Biological-or-Societal.topicArticleId-26957,articleId-26849.html#ixzz12HsL0bRP

Acceptance. http://en.wikipedia.org/wiki/Acceptance
Gratitude. http://en.wikipedia.org/wiki/Utang_na_loob
Closeness. http://www.thoughts.com/davistheblackeagle/finding-comport-in-closeness
Solidarity. http://en.wikipedia.org/wiki/Solidarity

Bibliography: A. Books Adler, N.J., 1997 Batugon, S. V. (1992). Islamic Foundation of Peace. Quill Publishers. Kuala Lumpur, Malaysia Galtung, J. (1996). Peace by Peaceful Ways: Peace and Conflict Development and Civilization Gudykunst, B. (ed.), 1986. Inter-group Communication. Baltimore, MD: Edward Arnold, Ltd. Iivonen, M., Sonnenwald, D.H., 1997. Collaboration across boundaries by new Technology. Aktuumi (3): 24-25. Reed, J.S., 1986 Roberts, N., 1973. The goodliest land: North Carolina. Garden City, NJ: Doubleday. Toh Swee-Hin et al. (1987). PEACE EDUCATION: A Framework for the Philippines.