Values are innate and important human concepts. Anthropologists and sociologists define values differently. John Macionis (2006, p. 481) defines values as culturally defined standards that people apply to evaluate prestige, goodness, and attractiveness and serve as a basis for social living. Jaime Bulatao (1963, p. 50) defines value as “an object of a positive attitude” or “a goal or vision which motivates him to action.” According to Hunt, Green, Espiritu, and Quisumbing (1998, p. 95), values are important motivators of behavior that indicate what society considers important. They also provide the course of action that can be taken when confronted with choices. For Fr. Frank Lynch (1963, p. 2), values are “standards used in the making of a decision.” They can be classified as aims or goals toward something that an individual strives for. They can also be defined as a belief, conviction, or structural principle by which “statuses are distinct and unequal in prestige.”

In the Philippines, Filipino values have been shaped by different factors. They are also influenced by the country’s history, traditions, and beliefs through time. According to Lynch, some of the value systems in the Philippines focus on principles, aims, and convictions of Filipino society. It must be noted that one should not consider every value as uniquely Filipino because there are notable differences in the individual values of persons based on their social ranking and emphasis on life. Lynch (1963, p. 3) argues that two Filipino value systems are considered different from each other because of the “peculiar way in which the individual values are weighted and combined in each system.”

Filipino values are considered desirable conceptions but are not uniquely found in the Philippines. Most of the Filipino values discussed in this lesson contain certain elements in the total value system of other countries and societies. Filipino values can be divided into many themes. One theme expresses conditions of human existence that are considered not only attainable but highly desirable. These are values that aim to attain a good life. These include the following:

• Acceptance by one’s fellow for what one is, thinks oneself to be, or would like to be, and being given the treatment due to one’s station
• Economic security (e.g., freedom from debt)
• Movement to a higher socioeconomic ladder

Social Acceptance

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

1. Smooth Interpersonal Relations (SIR)

Filipinos are known for pleasantness in communicating with other people. These values can be seen in our smooth interpersonal relations or SIR. 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 very important in Filipino society. It is easily observed and practiced in almost all human encounters of Filipinos. SIR is acquired and preserved in three different ways: (1) Pakikisama, (2) Euphemism, and (3) 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.
• 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 speech is 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, including:
  • When an embarrassing request is made
  • When a complaint is made against a person
  • When a decision is communicated through a middle person to prevent shame or hiya
  • In traditional marriage negotiations, where spokespersons or mediators represent both parties
  • To remedy an existing state of conflict or tension by acting as mediators to bring about reconciliation, such as in family disputes or political conflicts
  • For interdependence during times of need by seeking help from relatives as a support system or allies when disagreements occur with outsiders

2. Shame and Self-Esteem

Contrary behavior to social acceptance is given social sanctions in Filipino society. There are two ways in which contrary behaviors are sanctioned: (1) the general and universal social sanction of shame 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 can be shown in different ways:

• One feels hiya when one is in a socially undesirable role that causes an uncomfortable response inhibiting further action.
• A violation of socially approved norms of conduct, leading to condemnation or being labeled as walang hiya (shameless).

Amor propio or self-esteem is a special defense against severe interpersonal unpleasantness. Amor propio is manifested by being sensitive to personal insult. It is considered a means not for attaining social acceptance but for retaining the social acceptance one already has.

Economic Security and Social Mobility

Economic security means that Filipinos have the ability to meet ordinary material needs without borrowing. Filipinos also value advancement in the socioeconomic ladder. They always hope to move up to a higher economic class.

Reciprocity

Reciprocity is an important value among Filipinos. It refers to a situation in which Filipinos ensure that every favor or request received or asked must be returned. According to Mary Hollnsteiner (1963, pp. 23-41), there are three classifications of reciprocity in the Philippines: (1) contractual reciprocity, (2) quasi-contractual reciprocity, and (3) utang na loob or debt of gratitude.

• Contractual reciprocity refers to a voluntary agreement between two or more individuals to behave in a particular manner at a specific time in the future. The arrangements are clearly defined and established beforehand.
• Quasi-contractual reciprocity regulates balanced exchanges where the terms of repayment are not explicitly discussed before any contract or agreement is made. It is implied in cultural norms. For example, in Filipino tradition, giving abuloy (monetary contributions) to a bereaved family is customary, and the family keeps records of donors to reciprocate in the future.
• Utang na loob reciprocity is generated when an exchange of goods or services takes place between individuals from different groups. The recipient is compelled to show gratitude by returning the favor with interest to avoid remaining in the other’s debt. Unlike the other types, utang na loob is characterized by unequal repayment with no prior agreement, whether implicit or explicit.

Summary