Second set of readings

Required outputs

Articles 1 – 2: What Filipino values dominate work performance in your own organization? Discuss or
cite specific situations where such values are most manifested or expressed. What outcomes do these
have for workplace productivity?

The Filipino values that dominate work performance in our own organization are Dangal, Damdamin and
Sensitivity.

Dangal, as described in the article refers to the moral standard and personal honor and dignity.
As an educational institution, teachers are expected to characterize pride, commitment to ideas and
passion for learning because we are the primary models that the students largely see in school. We are the
living examples by which students can follow in their life directions. Alongside this, we need to teach and
show our students the value of greatness. We need to let our students realize that there is greatness in
them by pushing them to bring out their potentials. I can say that by maintaining our personal and
professional dignity as teachers, we are able to become more productive in our profession because we
embody the example that we want our students to be.

Damdamin, is a much needed value in the field of education. We use our hearts to understand
our students’ deeper feelings and mixed emotions. Some of them experience painful past and sufferings
we never imagine. They come from various backgrounds starting from broken families to self-supporting
student conditions. We try to understand them through compassion and charity through our vocation.
Using this value, we are able to reach more to students who needed help and guidance in order to succeed.

Sensitivity, is the value that makes us humane and humble all the time. When we are sensitive
to the feelings of others, we are always tactful of what we say. Even if we are at the height of our anger,
we remain calm for we might utter words that might be hurtful to others. As teachers, our words are very
powerful. Whatever we say might “make” or “unmake” someone especially students. Being sensitive
workers will make us effective in delivering quality education among our students because we are able to
learn their own specific needs. A great example on how this value increases our efficiency is through
awareness of our students’ diverse learning styles. By knowing them individually, their strengths and
weaknesses, we will be able to learn the strategies and approaches appropriate to address their learning
needs.

Article 5: What Filipino values would most likely be dominant or relevant for each of the developmental
stages outlined by Graves?
 The Filipino values that would most likely be dominant or relevant for each of the developmental
stages outlined by Graves are RESILIENCE AND FLEXIBILITY. Each stage exemplifies the growth of
man throughout his life. Hence, as he experiences things that make him a better person along with the
challenges and trials in it, he learns to become flexible and resilient. Man transgresses from one stage to
another if he has the ability to adapt to his environment and welcome changes as well as challenges in his
life. He is able to widen his perception from his experiences and understand the things around him in a
greater perspective. We Filipinos alone, are known entire the world because of our ability to adapt to
changes wherever we go. We can easily survive amidst rapid innovations in our workplaces and we can
easily go with the flow.

Article 6: In this survey, using initiative was ranked second to the last. What would this imply about the
Filipino worker? What would the implications for management be?

Using initiative was ranked second to the last because Filipinos tend to be dependent with other
people. In the workplace, they tend to depend on the authority or the boss. Because of being “masunurin”
or obedient as part of his value system, the Filipino worker lacks the needed leadership and critical
thinking to initiate change or lead a group based on his own sound decisions. He is afraid to find new
ways of doing things because he avoids committing mistakes in his job. He is afraid to take responsibility
of any failure that might happen in the future as a consequence of his initiative.

Another contributory factor to this attitude towards work is the long time “bahala na” value that
has been known of Filipinos. A Filipino worker tends to be complacent and relaxed amidst complex
problems besetting his organization. He takes serious problems lightly and does little to solve the
problems immediately. Because of the culture of “pakikisama”, Filipinos tend to become subjective in
decision-making by considering first the feelings of others rather than on the problem itself. Clearly, the
way how Filipinos view work is opposite to the Westerners. The latter works objectively with others by
saying directly what they feel about their work, without taking it personally against them because after
work hours, you can see both of them drinking beers in the club.

With this data at hand about the Filipino worker’s preference in his job, the management should
be able to provide the employees an opportunity to develop initiative skills by giving them a chance to go
up the ladder, from working in the employee level to the working in the middle or top management. Also,
the management can empower their Filipino employees by building their confidence and critical thinking
skills through leadership seminars.

.
Article 1

UNDERSTANDING THE FILIPINO VALUE SYSTEM – 

Fr. Vitaliano r. Gorospe, S.J.

1) What is the philosophical basis of Filipino values?

2) What is distinctive about the Filipino value system?

VALUE PHILOSOPHY

A brief introduction to the philosophy of human values is necessary for an understanding of Filipino
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 an openness to the possibilities of the future. That is why values
are something to be realized. Take the value of peace. The Philippine situation is now characterized by
insurgency; conflict between the NPA, the MNLF and the AFP; vigilante groups; hostility and division--
in short, an absence of national peace and order.

Human values are not merely private. All values have a social aspect. The government official who
demands porsiyento, the fireman or policeman who extorts tong or lagay for a service which is his duty,
all contribute to the worsening graft and corruption. We are all responsible for one another (tayong lahat
ay may pananagutan sa isa't-isa).

Values are both subjective and objective. They involve a subject or person who values (e.g., a young
girl) and an object or value to be realized (e.g., pagkamahinhin). Justice is objective because it is a value
that should be realized by all. It also becomes subjective if justice becomes a value for me. There is an
objective difference between value and disvalue, pleasure and pain, life and death, poverty and affluence,
heroism and cowardice, truth and error, right and wrong, holiness and sinfulness. The difference is not
only in the mind or a matter of personal taste or preference. Even if I close my eyes to the ugly
poverty around me, the poor will not disappear.

Values are not objective in the sense that they are found in some static heaven: they are relational and
embodied in person-value-types (ideal moral persons). For example, to a tipong-mukhang kuarta [an
avaricious look] profit is more important than service; to a tipong-politiko [political type], pera [money],
propaganda, politika [politics] are more valuable than honesty; tipong siyentipiko [scientist type] or
tipong-artista [actor type] personify agham [science] and sining [art]; tipong madasalin [pious type] may
exemplify kabanalan (piety).

Using the criteria of permanence, ability to be shared, and depth of satisfaction, Max Scheler ranked
human values from the lowest to the highest as follows:(3) sense values like sensual pleasure are
exemplified by the lakuatsero or pabling; utilitarian values like profit and efficiency by the businessman
and technocrat; life values, by the doctor and the hero, e.g., Dr. Bobby de la Paz and Emilio Jacinto;
cultural values, by the genius and the artist, e.g., Jose Rizal and Francisco Balagtas; religious values, by
the saint, e.g., Mother Teresa or Lorenzo Ruiz. Moral and religious values are pre-eminent and claim the
highest priority in the objective scale of values because they are absolutely necessary in order to become
fully human (magpakatao). 

FILIPINO VALUES: NATURE, CONSTELLATION AND CONTEXT

What are Filipino values? What is distinctly Filipino in our value system? The Filipino value system
arises from our culture or way of life, our distinctive way of becoming human in this particular place and
time. We speak of Filipino values in a fourfold sense.

First, although mankind shares universal human values, it is obvious that certain values take on for us a
distinctively Filipino flavor. The Greek ideal of moderation or meden agan, the Roman in medio stat
virtus, the Confucian and Buddhist "doctrine of the Middle", find their Filipino equivalent in hindi labis,
hindi kulang, katamtaman lamang.

Secondly, when we speak of Filipino values, we do not mean that elements of these Filipino values are
absent in the value systems of other peoples and cultures. All people eat, talk and sing, but they eat
different foods, speak various languages and sing different songs. Thus, we easily recognize Filipino,
American, Chinese, Japanese or any other foreign food, language or music. The difference lies in the
way these elements are ranked, combined or emphasized so that they take on a distinctively Filipino
slant or cast.

For instance, in China, honesty and hard work may rank highest; Chinese and Japanese cultures give great
value to politeness and beauty; American culture to promptness and efficiency; and Filipino culture to
trust in God and family centeredness. In this sense of value-ranking and priority of values, we can
speak of dominant Filipino values.

Thirdly, universal human values in a Filipino context (historical, cultural, socio-economic, political,
moral and religious) take on a distinctive set of Filipino meanings and motivations. This is true not only
of the aims and goals, beliefs, convictions, and social principles of the traditional value system of the
lowland rural family but also of what Fr. Horacio de la Costa, S.J. calls the Filipino "nationalistic"
tradition (pagsasarili, pagkakaisa, pakikisama, pakikipagkapwa-tao, and pagkabayani.

A Filipino value or disvalue does not exist alone, in isolation or in a vacuum. Filipino values like
bahala na, utang na loob, hiya, pakikisama, pakiusap are clustered around core values like social
acceptance, economic security, social mobility, and are always found in a definite context or set of
circumstances.
Both positive values and negative disvalues together form a characteristic constellation in school
(aralan at dasalan [studying and praying], kuwentuhan at laruan [story telling and game], inggitan at
tsismisan [envying and gossiping]), which differs from the configuration found in government offices
(pagkakaisa [unity] , pagkabayani [heroism], intriga [intrigue], palakasan [show of power], sipsipan
[bribery], palusot), in business firms (palabra de honor [word of honor], delicadeza [finesse],
"commission", "kickback", padulas [grease money], lagay [bribe]), or in the barrio barangays
(paggalang [honoring], pagdadamayan [comforting], bayanihan [cooperation], bahala na [come what
may], utang na loob [gratefulness], hiya[shame]/pakiusap[appear], palakasan [show of power]).

To change a framework of values, it may be necessary to change the constellation and context of
those negative values that hinder Filipino and Christian development.

Fourthly, we can speak of Filipino values in the sense that the historical consciousness of values has
evolved among our people. The Filipino concept of justice has evolved from inequality to equality, and to
human dignity; from the tribe, to the family, and to the nation(6). Filipino consciousness of these different
values varies at different periods of our history.

It is only in the last two decades that the Filipino people have become more conscious of overpopulation
and family planning, environmental pollution (Kawasaki sintering plant) and wildlife conservation
(Calauit Island), and the violation of human rights (Martial Law), active non-violence and People Power
(1986 non-violent Revolution).

FILIPINO VALUES: AMBIVALENCE AND SPLIT-LEVEL CHRISTIANITY

Are Filipino values good or bad? The truth is that Filipino values are ambivalent in the sense that they
are a potential for good or evil, a help or hindrance to personal and national development, depending on
how they are understood, practiced or lived. They can be used in a good or evil context, e.g.,
pakikisama sa kabuktutan or sa kaunlaran. Filipino values have both positive and negative aspects
depending on the context in which they are found.

In a social system or atmosphere of extreme insecurity, the positive qualities of the Filipino take on
negative and ugly appearances. For example, utang na loob can lead to pakiusap, nepotism and
"cronyism". Pagmamay-ari ng kapangyarihan (the possession of power) and their abuse could lead to
class distinction or the "malakas-mahina system". Hiya can become pakitang tao or gaya-gaya;
machismo (tunay na lalake) is partly responsible for the "querida system" and the doble kara morality.

To show the ambivalence of Filipino values, one example will suffice. Take the well known but
ambivalent Filipino bahala na mentality. On the one hand, this Filipino attitude could be the root of the
positive value of risk taking, entrepreneurship, and social responsibility. Prof. Jose de Mesa, in a pioneer
book on the Filipino and Christian meaning of bahala na, stresses the positive meaning of this virtue of
risk- taking, enterprise and joint trust in both human effort (bahala tayong lahat) and divine Providence
(bahala ang Maykapal)(7).

A people's will to take chances and risks, no matter what difficulties and problems the future
entails, is necessary for a nation's growth and destiny. Bahala na could be a genuine faith and trust in
Divine Providence that also presupposes a self-reliance (pagsasarili) that took the form of People Power
in the EDSA revolution. Bahala na was a positive and nationalistic virtue for Jose Rizal, who believed
that Filipinos could no longer rely on the Spaniards, but only on themselves and on God.

On the other hand, in the past the negative aspect of bahala na which dominated Filipino life meant a
false sense of resignation (ganyan lang ang buhay), a superstitious belief or blind faith
(malas/suwerte, tadhana, kapalaran), or escape from decision-making and social responsibility. As
such it may be the root cause of national apathy (walang pakialam) and collective paralysis of action
(bakit pa kikilos) to solve both local and national problems. Everything is already predetermined or fated.

Negatively, bahala na could engender a false sense of security with God as insurance or a security
blanket. For example, if God wants Filipino families to have plenty of children (anak ay kayamanan),
God will take care of everything. Bahala na could be the cause of the absence of national initiative and of
that discipline required for national growth.

When negative bahala na prevails, nothing ever gets done. Potholed roads, uncollected garbage,
countless unsolved murders, carnaping and smuggling remain year after year. How many have ever been
arrested, convicted or jailed for wanton murder or for notorious graft and corruption? A sense of national
frustration, helplessness, and despair grips the nation and the people no longer care. Nothing is
going to happen--Bahala na, come what may.

From a Filipino perspective, what social reforms are necessary to transform bahala na positively?
No society will long endure unless there is justice; that is, unless a system of reward and punishment
exists and is effective. If in Philippine society lying and stealing people's money are rewarded and
truthfulness and honesty are punished, what else can one expect but a badly broken political will for
national reform?

The present government should therefore prioritize an effective system of universal sanctions for
those who hold power. From a Christian perspective, the Christian doctrines of divine Providence,
creation, stewardship of land and property, and the conservation of our natural resources remain the
challenge and task of parents, educators, and Christian evangelizers.

Split-level Christianity or double-standard morality, the immorality and hypocrisy of many so-called
Filipino Christians, is a scandal to both Christians and non-Christians alike. It is important to distinguish
between pseudo Christianity in all its varied forms and authentic Christianity; between bad and good
Christians. We must also take into account the ambiguity of any religious commitment, which is not
something made once and for all, but a life-long process which demands constant conversion and
renewal. We must also distinguish between Filipino actual and normative behaviour (between what is
and what ought to be).

Filipino values are not static, i.e., they are not simply what they are, but dynamic, i.e., they become. From
a historical perspective, the question to ask about Filipino values is: Ganito kami noon: paano kayo
ngayon? How are we to know towards what goal or direction Filipino values ought to move or
become?

Now that we have regained our democratic form of government once again and have arrived at a
privileged historical kairos, how do we transform Filipino values to build a more "just and humane
society" (Preamble, 1987 Constitution)?

We need both external structural and internal cultural change. It is here that the Christian faith should,
in the last analysis, point the way to the kind of values education needed for national
reconstruction.

Ateneo de Manila University

Manila

Source: http://www.crvp.org/book/Series03/III-7/chapter_vi.htm

http://www.thefilipinomind.com/2008/01/chapter-vi-understanding-filipino-value.html
Article 2

Summary of our cultural value system (from Understanding Filipino Values by T. Andres &
Management by Culture by L. Jocano))

Cultural themes of the Filipino

 Sensitivity – highly emotional, sentimental

o Empathy
o Associated with the way the Filipino child is reared
o May be a source of psychological strength
o Lighthearted, happy disposition

 Reciprocity – implicit in all interpersonal and group interactions where the social and moral
obligations incurred have to be repaid

 Collectivity
o To get along with kinsmen and peer group
o Idealize group identity rather than individual independence

Social framework

 Personalism

o Emphasis interpersonal and face to face interactions

o Expectations of personalized service and care
o Moral obligation to assist someone in trouble
o Desire to be counted as part of a collectivity
o Damayan and bayanihan
o Makapansariling pagmamasid – to be concerned about your fellowman as you are of
yourself
o Has been criticized to foster dependency
o “asa” – hope and reliance on the goodness of humanity in every person

 Paternalism

o Makamagulang na pagpapansin
o Concerned leadership
o Centralized authority as the right way of leading

 Familism

o Filipino social organization is family oriented

o Pervasive influence of family on individual and group behavior
o Marunong makisama sa kapwa and conformity to codes of proper conduct
o Makamag-anak na pananaw – look at people as members of one’s family
o Imbuing group, organization with a spirit of collective concern, loyalty
o protective spirit of the family
Values framework

 Kapwa

o Being part of or being in equal terms with others

o Emphasizes the importance placed on relationships
o Being part of or being in equal terms with others
o Emphasizes the importance placed on relationships
o Definition of rights and obligations take into consideration others, (what other people will
say)
o Recognize that other people have higher status but they must treat others equally who are
after all magkapwa-tao
o Norms of conduct which uphold kapwa:
 Pakikisama - to be concerned about, supportive of, to concede
 Pakikitungo - to be civil, act humbly, relate to others in the most appropriate way
 Pakikiramay - Express sympathy, share in someone’s sorrows, show compassion
and pity

 Damdamin

o Emotional standard
o State of mind which underlies much of the Filipino ways of relating to all situations,
realities
o Filipino rationality is 95% subjectivity
o Norms of conduct which support damdamin
 Hiya – represents social self; defines public and private behavior
 Amor propio - self esteem; sensitivity of a self-centered type
 Delicadeza – refinement and discrimination; sensitivity to ethical rules governing
social behavior
 Awa – crisis oriented; compassion, mercy, charity;

 Dangal

o Moral standard
o Personal honor and dignity
o Characterizes identity, pride, commitment to ideas, principles, practices
o Integrates kapwa and damdamin: moral and ethical mode of perception, expectations,
and action
o Supported by the norms of:
 Bahala- norm that governs responsibility and accountability
Also describes risk-taking tendency: daring, courage
 Galang – respect; Filipino must respect his word of honor;
Used to prevent people from losing face or mapahiya
 Utang-na-loob – debt of gratitude; Need oriented – established when interactions
are sought after in times of need; Involves reciprocity
Question

What Filipino values dominate work performance in your own organization? Discuss or cite
specific situations where such values are most manifested or expressed. What outcomes do these
have for workplace productivity?
Article 3

Kapwa Theory

In the Filipino context, Enriquez postulated that the Filipino personality can be understood
through the configuration of values that he or she identifies. Because these are cultural values, Enriquez
explained that these may be central in the Filipinos’ day-to-day interaction and they guide behaviors.

Enriquez categorized the values into three major categories: the core, the pivotal interpersonal,
and the surface values. The kapwa (shared identity) is considered as the core value to be overarching the
three categories. Largely, this shared identity focuses on the high regards of Filipino towards relationship.
It is clarified; however, that pakikipagkapwa (the act of sharing one’s identity) is more than maintaining
smooth interpersonal relationship (which is referred to as pakikisama). Kapwa is taking others as a fellow
human being.

The pivotal category serves as an important propelling agent in order to translate kapwa into a
behavior. The pakikiramdam (shared inner perception) is the value under this category. Pakikiramdam is
an act of sensing the situation, including the feelings and thoughts of others and an anticipation of action.
This is important because it guides an individual’s behavior in interacting with others.

The third category, the surface values, is composed of several values that are readily utilized in
most social interactions. These values are grouped as the colonial-accomodative surface values, the
associated behaviour pattern, and the confrontative surface values. The colonial-accomodative surface
values is composed of hiya (propriety/dignity), utang na loob (depth of gratitude), and pakikisama
(companionship).

The associated behavior pattern, on the other hand, includes biro (joke), lambing (sweetness),
tampo (affective disappointment).

Lastly, the confrontative surface value include bahala na (determination), sama and lakas ng
loob (resentment and guts), pakikibaka (resistance).

(Enriquez, V. G. (1978). Kapwa: A core concept of Filipino Social Psychology. Philippine Social
Sciences and Humanities Review, 42, 100-108.)
Article 4

Filipino business norms, etiquette, and style

Clarence Henderson
Henderson Consulting International, Manila, Philippines

Retrieved: http://www.apmforum.com/columns/orientseas6.htm

Given the Philippines' American and Spanish heritage, it's easy to fall into the trap of assuming that you
can do business here in standard Western mode. Manuel Quezon, the first President of the Philippine
Commonwealth during the years before World War II, once said: "The Filipinos are the most occidental
people of the Orient." However, as discussed in my case study column (Filipino Business World 101),
there are many subtleties and nuances that make the business terrain here tricky for the newcomer. This
column discusses a few things you should bear in mind.

Business Etiquette: Start out by addressing a new business acquaintance by his or her family name.
"Mister" is obviously proper for men, while many married Filipinas prefer "Mrs."; use "Ms." sparingly, or
at least until her preference is clear. Filipinos are status conscious, so be quick to use formal titles: Doctor
Aquino, Attorney Rodriguez, Secretary de Ocampo. Avoid using someone's first name until they've
known you for a while, or until they ask you to be more informal.

Many Filipinos have multiple names: Enrique Ramon, Juan Jesus, Maria Teresita. Always ask what they
prefer to be called, then make a note regarding both formal names and nicknames (with proper spelling).
Nicknames, some of them seemingly flippant, are common: Johnnyboy, Peachy, Babes, Junior, Booboy.
In written form, the nickname is often enclosed in quotations as a middle name: Antonio "Tonyboy"
Cojuangco, Ferdinand "Bong Bong" Marcos.

The rules on handshakes are about the same as in the West, although Filipinos may use a little more
contact (a pat on the side of the arm as gesture of hospitality or friendship). If there is a clear status
differential, or you are meeting a senior executive, it may be best to let him/her offer the handshake first.

Filipinos have fascinating nonverbal language, much of it involving facial expressions. Lifting the
eyebrows without smiling means no -- but lifting the eyebrows while smiling is used to greet a friend.
Filipinos often point by pursing their lips. Pointing your finger is a definite no-no, and you should avoid
too-direct eye contact.

Time Orientation in General: Although there is a tendency to think of the Philippines as a place where
it's fine to be late, this is no longer true. Businesspeople have gradually come to appreciate the important
of punctuality, and it's best to arrive on time. I generally allow extra time for traffic congestion and
unexpected delays, figuring its better to kill some time in a coffee shop than to be an hour late for a key
meeting. It's always a good idea to call ahead to confirm a business appointment, either earlier the same
day or the afternoon before the meeting.

For most social occasions, it is almost rude to arrive at the stated time. Fashionably late is the name of the
game, by as much as an hour. At a party, the more important the guest, the later he or she arrives. More
generally, expect slow and indifferent service wherever you go. Integrate that concept and don't try to
fight it, as it won't do you any good to complain except on a situational basis. Try to adapt a Zen frame of
mind when shopping or dealing with crowds rather than fuming or doing a slow burn. No point.

Time Orientation as Related to Business Deals: The pace of doing business in the Philippines is casual
and leisurely, to say the least. Things usually unfold at a snail's pace that can be downright excruciating
for the results-oriented Westerner (I can and do so testify). However, it has been like that here for
centuries and current trends toward Westernized modes of business interaction have yet to make a
significant dent in long-established custom. If you aren't a patient person, it might be a good idea to
practice deep breathing and mental imagery; getting upset about it is probably going to be
counterproductive.

The pace and content of meetings is different than Westerners are used to. There may be several minutes
of small talk before getting down to business (about the stock market, basketball, the latest flap at
Malacañang, whatever). People like to hang around afterwards for more of the same, even if the meeting
itself has been tense. It would be impolite to hop up and immediately take your leave, even if you're
running late for another meeting or you've just lost a difficult negotiation. Mend fences, leave with a
smile and hearty farewell, and return to do battle another day.

Gandhi in the Philippines: Many Westerners are used to organizational cultures in which confrontation
is the norm. In meetings, folks show their feelings, glare and gesticulate, criticize and even yell one
another. But -- hey, no hard feelings -- they end up going out for a drink after work or watching a ball
game together that weekend.

Not in the Philippines! A raised voice, the wrong intonation, the implication of incompetence, or
excessive direct eye contact can do major damage. Although Mahatma Gandhi invented passive
resistance in the fight for Indian independence, one might think it's actually an indigenous Philippine
phenomenon. Once you're perceived as arrogant and pushy, you're in interpersonal quicksand. Among the
forms taken by passive resistance in this context: not returning phone calls, missing deadlines,
misinterpreting instructions, failure to follow through. Most of the time you won't even known what hit
you until it's too late.

The Philippine Business as Family. The family is always of vital importance in the Philippines; not
surprisingly, most business organizations are modeled on the Filipino family. The boss and subordinate
often exist in a bata relationship, basically like that between parent and child (bata literally meaning
"child"). As a consequence, paternalistic management styles are the norm.

Further, the Spanish compradzago system, with its dense networks of godparents and other quasi-
relatives, affects most business settings. The Filipino family is defined quite broadly, and includes many
people who are called "uncle" (Tito), "auntie" (Tita), and "cousin" (Pinsan), even though they are not
related by blood. In many companies, a good proportion of employees fall into this category, which
means they are not likely to be fired for inefficiency unless they really make a mess of things. In larger
corporations, the nepotism may devolve to the departmental level and may be less salient, but it probably
still exists.
As you might expect, such a paternalistic and hierarchical management structure implies that decision
making in most organizations is done at the top. And unless you have some excellent inside connections
or referrals, your initial contacts are not likely to be with the decision-maker. Getting to someone who can
and will act on a proposal (i.e., sign a contract, write a check) often has be done through one or more
gatekeepers, a process that can take a seeming eternity. However, once you finally push your way through
to the top, the gears can shift quickly and deals completed at warp speed.

Unknown Vocabulary Word - "No!": In dealing with Filipinos, you soon discover that they don't much
care for the word "no." In a Western setting, it's usually pretty clear when the other party isn't interested in
your proposal, whatever it might be. The responsible executive simply looks you in the eye and says:
"Sorry, but I'm afraid the answer no." If you ask why, he or she will probably tell you the reasons for the
negative decision.

However, as usual, the Philippines is different. Given the culture value of pakikisama (group loyalty) and
the importance of maintaining social harmony, disagreement or interpersonal tension of any sort is
distasteful. As a result, business negotiations often have far more ambiguity than the typical Westerner is
used to.

For example, when a Filipino executive feels that telling the truth might embarrass or offend, he or she
will often beat around the bush. In this context, "yes" doesn't necessarily mean "yes." The word "yes"
could also mean "maybe," "I guess that's what you want to hear," "Perhaps someday," "I have no idea," or
"No." There are, of course, a wide array of subtle cues to the real meaning, some nonverbal and some in
Tagalog. For example, the word mamaya implies "later today," while saka na means more like "sometime
later, maybe tomorrow, maybe next month, or next year ... "

This unwillingness to say no affects the international businessperson in several ways. Many Filipino
executives will always be "out" rather than answer a phone call or meet with someone they know they're
going to have to turn down. This can be very frustrating when you're trying to nail down a contract or find
out what's going on one way or the other. It can take a lot longer to get a firm negative answer than in
other countries, a situation which can leave you hanging in a way that can be hard to explain to, let's say,
the head office back in London.

Another consequence is ningas cogon, an idiomatic phrase referring to what happens when you set a
blazing fire, only to watch it quickly fizzle out. The phrase refers to a rather unfortunate tendency to start
projects and never finish them. Many meetings in Manila seem positive and productive, fueled by the
adrenaline rush of money to be made, and sure to lead to great and wonderful things. All too often, the
projects under discussion never get off the ground as the parties involved move on to other projects. This
is usually because some participants were reluctant to show their reservations in the first place; they
wanted to go along with the group consensus and share your fervor. While this has the short-term
advantage of everyone leaving the meeting with a pleasant buzz, the longer-term consequences include
puzzlement, frustration, and resentment.

Summary: In closing, I would stress that the communications and management styles described here are
not dishonest or intended to cheat you. They simply reflect the Filipino culture and long-established way
of doing things. The models and ideal types taught in Western-oriented MBA programs are based on
certain assumptions, many of which are invalid in the Philippines. Although organizations here have most
of the structures and formal procedures of Western business, actual day-to-day business processes and
interactions necessarily proceed within the matrix of Filipino culture and values. Thus, the need for the
Westerner to go "the extra mile" to understand what's really going on and adapt a culturally sensitive style
of doing business.
Article 5

Values –existence Framework of Clare Graves

Clare Graves described a nine-level model about how people constantly seek to achieve goals, and then
when they achieve them, they find they need to move on to higher levels and goals.

Physiological

At the basic level the needs of the body are of primary importance, including health, food and drink.

This is the level of the hunter-gatherer who lives in the open or temporary shelters, moving to where the
food is and away from colder seasons.

This can be a comfortable existence as long as there is enough food and shelter, but in cold, barren
winters it can be quite miserable.

A factor at this level is that there is no buffer against natural disasters and anything from hurricanes to
diseases can prove hazardous to existence. There is also no protection against wild animals or attacks
from other people.

In modern times this is something akin to the life of the homeless person, sleeping under trees and
bridges, eating wild produce or scrounging for scraps of food at the edges of society.

This precarious existence is a key factor in pushing people towards a higher level.

Safety

After the hand-to-mouth existence of the previous level, the focus now is on building a safe environment
where the person is in control rather than being at the mercy of natural forces.

At this level people band together into tribes where they can collaborate to build houses and create safe
environments in which to raise a family. This is also the level of the farmer, who clears land and grows
crops, as opposed to eating what nature provides.

Living in a society does not come without its price, which is primarily living by social values. At this
level these are quite basic, requiring people only to act in ways that sustain the safety and survival of the
group and offering little in terms of an organized social system.

Power
Once you have health and safety and are living in a basic society, thoughts turn to acquiring power and
self-statement that asserts and supports one's sense of identity as well as leading to greater control over
others.

In the tribal context this is where leaders assert themselves and where courageous people are admired as
heroes. This leads to increased importance of status, where others admire you and hence cede power to
you.

This is still early days for a caring social system as people are still quite selfish as they focus first on their
own needs, ceding only that which they must. From this, there is still a principle of 'might is right' in
sorting out the social order.

In some ways, this level is less safe than the previous level as, while external threats are still held at bay,
the previous collaboration and focus on safety gives way to power struggles and individual positioning.

People with high levels of power are able to flout rules and may do so as a part of signifying their power.
This results in 'us and them' divisions within the society.

Belonging

Living in a system based only on power is fine for those in power, but for many it is oppressive. This
provides the force that moves people towards a more equitable approach, where people feel a sense of
ownership of the whole system and work to make equality a reality.

In consequence, at the fourth level a better society starts to take shape, forming itself into a more equal
and fair social system. This includes the emergence of democracy, laws and policing that protects the
vulnerable and reduces corruption.

At the personal level, this means greater self-control is required and greater consideration of the needs of
others is necessary. This leads to a polite society with strong values about helping others.

Even stronger people may see the benefits of gaining power through agreement rather than the constant
battle of force and deception.

Self-esteem

As people become comfortable with a powerful social system, they can take their attention away from
more immediate threats.

The freedom that is now available gives scope for explorations in art, science and the self. Industry also
can be built on success through merit rather than domination.

This freedom does not come without price or social consequences as people can get lost in personal
success and development to the point where the attention to others decreases.

Information
When the self-focus of the previous level becomes damaging to society, when capitalism creates yawning
inequalities, then people start to question the system, seeking information about what is really going on
and finding pleasure in exposing corruption.

The question of too much freedom may also be challenged at this level and laws appear that curtail
activities that are deemed to be unhealthy or antisocial. This can create an oscillation of innovations for
freedom and subsequent control, with abuse at both stages that sustain the cycle.

Understanding

Eventually, the struggles and abuses in the previous level are themselves seen and understood as systemic
problems.

With this knowledge, people can now begin to avoid the traps into which they have been falling and find
a more stable place where they can find personal integration and sustainable self-development.

At this level, people find greater pleasure in giving and loving others. They are open-minded to new ideas
and are less quick to judge others.

Beauty

At this level, words begin to fail as people appreciate the beauty of the world all around them, directly
experiencing senses rather than interpreting them through mental filters.

Self-expression

Finally, with a deep understanding appreciation, people are able to express their true selves rather than
speaking through the masks that we all wear to project what we think others want and which help to
protect our fragile inner selves.

Self-expression at this level is less about the inner person as an integration of the inner and the outer
where the me-you of previous levels is finally dissolved.

Discussion

Graves developed his model in the 1950s while studying Maslow's Hierarchy and produced this stage
theory about levels of human development.

The first to fourth levels are largely about subsistence. The next four levels are more about existence, with
the final level about ontological being.

There is also a level below the first level, which is called 'Animalistic', where people live instinctively
like animals, without even any real sense of self.

Where Graves differs from Maslow in particular is that Maslow's model is about needs and is
approximately hierarchical, in that needs may be significant at several levels at the same time. Graves, on
the other hand, sees the model less as a set of needs and more as a set of levels of existence, where goals
and perceptions change as people transition between levels, with each succeeding level being superior to
previous levels.

Graves' summary of this is as follows:

"At each stage of human existence the adult man is off on his quest of his holy grail, the way of life by
which to live. At his first level, he is on a quest for physiological satisfaction. At the second level, he seeks
a safe mode of living, and this is followed in turn, by a search for the heroic status, for power and glory,
by a search for ultimate peace; a search for material pleasure, a search for affectionate relations, a
search for respect of self and a search for peace in an incomprehensible world. And when he finds he will
not find that peace, he will be off on his ninth level quest."

Graves viewed human development as an unfolding, emergent process rather than a planned set of moves.

At each level the values that people follow change, based on their understanding and social concern. 

Another presentation of Graves’ levels of existence are shown below.

Level Outline Description and Characteristics

1. Reactive An inwardly pointing worldview, dependent on outside support for its survival.
Today only seen in babies and very young children, and those people suffering
from a severe degenerative condition (such as Alzheimer’s) or extreme drug
dependency.
2. Tribal Very ‘tribal’ in its approach. The individual follows a strong leader or symbol.
In today’s society it is seen in a somewhat more diluted form with some family
units, football supporters, highly competitive corporate teams. Core values
include safety and security.
3. Egocentric A highly individualistic level, often with a lot of anger in it.Can be seen in the
‘terrible two’s’ and rebellious teenage behaviour. Also evident in macho street
violence later in life. Core values here include power, immediate gratification,
escaping from being controlled, being respected and avoiding shame. Some
evidence that a high proportion of UK prison population is at this level shown
by lack of consequence awareness.

4. Absolutist A community oriented level with strong “moving away from” motivation.
Strong sense of right vs. wrong, good vs. bad and the need for order in society.
In cultural terms, judicial systems develop at this level. Fundamentalist
religious beliefs are seen here too. Core values include justice, security and
morality. Also a desire to control impulsivity and “evil” deeds. Can be seen in
movements such as “right to life” and “moral majority”.

5. Materialist An individualistic level with a strong personal drive and high energy operating
from a “moving towards” motivation strategy. Very aspirational, keen to
succeed and responds well to the trappings of success. Much of creative
 science emerges as a means to control human destiny at this level. Core values
around success, creativity and achievement. Likes to be popular and enjoys
winning. Can be seen in modern industrial nations and the upwardly mobile
.
6. Personalistic Focus on involvement and gaining consensus/agreement. Seeks peace with
inner self and to gain contact with the inner self of others. Core values around
fairness and equality with the desire to free the human spirit from exploitation.
Has generated the women’s movement and the civil rights movement in the last
century. Wishes to eliminate poverty, racism, chauvinism and other forms of
divisiveness.

7. Systemic An individually oriented ‘systems’ viewpoint. Sees the world as being in

danger of collapse because of misuse of resources. Sees life as diverse and
paradoxical. Has the pursuit of knowledge as a major driver but without the
need to demonstrate his/her own ego. Can often see the bigger picture and be
willing to take a position that is contrary to popular opinion. However, may get
frustrated if others are not able to see their point.

8. Holistic Sees a world in danger of geo-political collapse as a result of adopting short

term strategies. Seeks spirituality and unity in living systems. Strives to
eliminate war, poverty, disease, hunger and political oppression. Recognises
the potential need to sacrifice self and others as may be required for the overall
survival of life. Thinks and acts globally.

Question

What Filipino values would most likely be dominant or relevant for each of the
developmental stages outlined by Graves?
Article 6

How does the Filipino see work?

 94% - work as a means to developing one’s talent

 88% - work as a person’s most important activity
 75% - work as a means of earning/means to survive
 65% - people who do not work become lazy
 Many workers do not have the jobs they want (54% would want to change their job if given
the chance)
 40% feel that their job does not fully use their skills and experiences, if used at all
 75% would prefer to be self-employed given the opportunity
 73% prefer to work in a large firm
 53% prefer to work in government than in private sector

What workers look for in a job. The order of the factors represent what the Filipino is most
concerned with – good pay and the last generous holidays.

 Good pay
 Job security
 A job that meets one’s abilities
 A position of responsibility
 A job respected by people in general
 A job in which you can achieve something
 A job that is interesting
 Good hours
 Not too much pressure
 An opportunity to use initiative
 Generous holidays

Question

In this survey, using initiative was ranked second to the last. What would this imply about the
Filipino worker? What would the implications for management be?