1.

Examine the social ideas of Filipino thinkers starting from

Isabelo de los Reyes, Jose Rizal, and other Filipino
intellectuals. (HUMSS_DIS 11-IVe-1)
2.Examine the key concepts and ideas of Filipino thinkers in
the Social Sciences rooted in Filipino language/s and
experiences:
a. 19th Century (Isabelo delos Reyes, Jose Rizal, others)
Lesson
Filipino Social Thinkers
1
 Who is a social thinker? Through time, there are
individuals who stood out and became roots of
new social ideas and inspiration. In the
Philippines, several Filipinos can be considered as
social thinkers. This lesson will explain the
concept of social thinking and how different
Filipinos through time became important social
thinkers.
 Social Thinkers are what you call individuals who are regarded
as people who are forefronts and visionaries for social
advancements. They can also be regarded as great individuals who
have contributed significantly to development of political and
social thoughts and philosophy. They also provided significant
contributions to the advancement of the disciplines of the social
sciences. In the Philippines, there are a number of Filipino social
thinkers who contributed toward the advancement and
enrichment of social and political thoughts. Among these social
thinkers are Jose Rizal, Apolinario Mabini, Isabelo de los Reyes,
and Claro M. Recto.
Social Ideas of Jose Rizal
Jose Protacio Rizal Mercado y Alonso Realonda or most
commonly known as Dr. Jose P. Rizal is the national hero of the
Philippines. He was born on June 19, 1861 and died on December
30, 1896. Rizal finished Bachelor of Arts at Ateneo Municipal de
Manila. He enrolled in Medicine at University of Santo Tomas and
cleared out for Spain in May 1882 to finish his medicine studies at
the Universidad Central de Madrid.
 Jose Rizal is also one of the principal leaders of the Propaganda Movement
(together with Marcelo H. Del Pilar and Graciano Lopez Jaena) that took place
in the Philippines from approximately 1870 through 1900. The intention of
the Propaganda Movement was peaceful assimilation, referring to the
transition of the Philippines from being a colony to a province of Spain. Its
advocates did not seek independence from Spain but reforms. Rizal also
wrote articles for La Solidaridad, an organization composed of Filipino liberals
and students attending universities across Europe. His most outstanding
writing in the La Solidaridad included “Filipina dentro de cien anos” or “The
Philippines: A Centruy Hence” which was published from September 30,
1889-February 1, 1890 and “Sobre la indolencia de los Filipinos” or “The
Indolence of the Filipinos” which came out in the La Solidaridad in 1890.
 Jose Rizal can be considered as one of the greatest Filipino social
thinkers during the nineteenth century. Syed Farid Alatas (2010) considers
Rizal as the first systematic social thinker in Southeast Asia because his
writings can be used as basis of sociological theories and concepts.
Rizal's social ideas focused on the necessity of promoting a genuine
propaganda campaign that would provide information about the
Philippines and their people, their capabilities and achievements,
aspirations and moral rights. Rizal's two novels, the Noli Me Tangere (1887)
and El Filibusterismo (1891), and his Annotation of Antonio de Morga
Sucesos de las Islas Filipinas (1890), consistently discussed these social
ideas.
 During the Spanish period, Rizal's works explained the nature
and conditions of Filipino colonial society. He also provided
alternative ways and requirements so that Filipinos can seek
liberation from the yoke of colonial rule. According to Alatas
(2010), Rizal’s works introduced three broad sociological
aspects that included the following:
1.A critique of colonial knowledge of the Philippines.
2.A theory of colonial society that explains the nature and
conditions of Filipinos.
3.Rizal’s discourse on the meaning of and requirements for …
emancipation.
 Rizal was also an advocate of human rights, particularly on women’s rights in Philippines colonial
society. In his “Letter to the Young Women of Malolos” (1889), Rizal provided a number of important
ideas on the rights of women and gender issues in the Philippines during the nineteenth century:
1. Filipino must be educated.
2. Filipino women must be courageous, strong-willed, and educated.
3. Tyranny happens of people remain coward and negligent.
4. Ignorance is tantamount to servitude.
5. A person who loves his independence must first aid his fellowmen.
6. If the Filipino woman remain ignorant, complacent, weak, and passive, they should not bear
children.
7. All men are born equal, naked, and without bonds because God did not create man to be a slave nor
did He provide him with intelligence just to deceive him. God did not give man reason to have him
deceived by others.
8. Rizal also examined the nature of Catholicism in the Philippines during the Spanish period. Rizal said
that Filipino should examine the kind of religion the friars are teaching them. They must examine the
“object of the sermon, what is behind the masses, novenas, rosaries, scapularies, images, miracles,
candles, belts…”
Apolinario Mabini as a Social Thinker
Apolinario Mabini was born on July 23, 1864 in Talaga, Tanuan, Batangas. He is
primarily known as the “Brains of the Philippine Revolution”. He studied at the
Dominican School of San Juan de Letran and finished law at the University of Santo
Tomas in 1894. He served as the first prime minister and secretary of foreign affairs of
the First Philippine Republic from January 2, 1899 to May 8, 1899. He was also appointed
as the President of the Supreme Court, Mabini acted as the chief adviser of President
Emilio Aguinaldo in 1898. His influence was evident in the proclamation changing the
form of government of the Philippines from being Dictatorial government to
Revolutionary Government. He also provided a simple structure of government for the
Philippines during the Second Phase of the Philippine Revolution. He was the most
constant defender of the Revolution and of the Philippine independence. He was also
considered as the brain and conscience of the revolution.
 Mabini introduced several social philosophies in his political writings. His
major works included “El Verdadero Decalogo”, “Ordenanzas de la
Revolucion” and the “Programa constitutional de la republica Filipina”. As a
defender of the Philippine independence, Mabini can be considered as one
of the brilliant Filipino social thinkers. His social philosophy included the
following:
1. Definition and Role of Citizenship
Like the national hero Jose Rizal, Apolinario Mabini understood the
Filipinos' problems under Spanish colonial rule. Randy David believes in his
article titled "Mabini: Philosopher of Citizenship" that Mabini wanted
Filipinos to assert their rights as free citizens of a republic. In the attainment
of their objective, Mabini saw the need for political freedom geared toward
the establishment of self-government institutions.
1.The Need for Radical Change
According to Mabini, genuine social renewal can only be
achieved through radical institutional and personal changes.
Personal change meant an alteration of the way of Filipinos
think and live. Mabini believes that an “internal and external
revolution” was necessary in order to “establish a more solid
basis for moral education and to foreswear the vices we
inherited from the Spaniards.” (David 2015)
1. Concept of Man and Society
In his prize-winning biography of Apolinario Mabini, Cesar Adib Majul
wrote about Mabini’s concept of man and society. Mabini, according to Majul,
calls man as a creation of God who possesses certain inalienable rights called
natural rights. Man, Mabini asserts, “had the right to seek those means
necessary to maintain and perpetuate his life.” Men are by nature good and
just and have the capacity to unfold his goodness and sense of justice to
others. In this context, freedom can only be understood as doing what is good
and never for what is evil; it is always in accordance with reason and the
upright and honest conscience of the individual.” According to Majul, Mabini
defined society as “an organization instituted for mutual help, so that each
could enjoy the highest possible well-being; a situation that can never be
arrived at by the sole efforts of an individual without the aid of others” (Majul
2004, 197).
1. Role of Government
Authority in society constitutes the government. According to Majul, Mabini believes
that society “should have a soul: authority. This authority need an intellect to guide and
direct it: the legislative power. It also needs a will that is active and which shall make it work:
the executive. It needs the will that is active and punishes those who are bad: the judicial
power. These powers should be independent of one another, in the sense that one should
not encroach upon the functions of the other; but the last should be subordinate to the first;
in the same manner that both will and conscience are subordinate to the intellect” (Majul
2004, 199). Mabini believes that all divisions of the government were responsible to the
people. Disruption of harmony happens when there is usurpation of one branch of the
government by another branch. This brings about chaos in the body politic (Majul 2004,
199), Mabini asserts that government must guarantee to the citizens “the highest degree of
personal security, the greatest number of rights, the maximum satisfaction of economic
wants, and the best possible education.” In turn, Mabini states that citizens must be “law-
abiding, obedient to authority, virtuous, and eminently patriotic” (Majul 2004, 200).
1. The True Decalogue
The Decalogue of Mabini centered on God, country, autonomy, and
the love of neighbors. He believed that once the rules of the Decalogue were
reflected upon and caught on, individuals would find things, which have been
withheld from them by the Spaniards. Below are the main focus in Mabini’s
Decalogue:
2. Love of God and one’s honor
3. Nation was to be loved as the patrimony of the race.
4. Happiness of the nation was to take precedence over that of the individual.
5. Independence was to be a major aspiration.
6. People must not recognize any person as an authority unless he had been
properly elected by them.
7. Love your neighbor not merely as a neighbor but as a fellow member of
community.
Social Ideas of Isabelo de los Reyes
Isabelo de los Reyes is known to be the Father of the Philippine Labor and co-
founder of the Philippine Independent Church. He was born in Vigan, Ilocos Sur, on July
7, 1864. In 1902, Isabelo de los Reyes formed the first labor federation in the country
which is called Union de Impresores de Filipinas.
Since he is stayed in Europe for a while, his ideologies were inspired by European
socialism most notably Marxism. De los Reyes' inspiration for establishing a labor union
in the Philippines was based on his reading of the works of European thinkers, namely
Karl Marx, Friedrich Engels, Victor Hugo, Pierre Joseph Proudhon, Mikhail Bakunin, and
the other European Socialists. Later, in 1902, he established the country's first labor
federation, the Union Obrera Democratica Filipina (UOD). This was his response to what
he considered the imminent exploitation of Filipino labor by American corporations or
capital institutions. The works of the European thinkers inspired de los Reyes to
introduce the concept of socialism into the Philippines.
 In June 1880, he went to Manila to study at the San Juan de Letran
College where he graduated with Bachelor of Arts degree. He studied
law at the University of Santo Tomas. De los Reyes founded the
Philippines' first vernacular newspaper, El Ilocano, where he acted as
both the newspaper's editor and publisher. He also wrote several
researches on the history and culture of the Philippines. It included Las
Islas Visayans en la Epoca de la Conquista (1887 and 1889); La
Expedicion de Li-Mahong contra Filipinas en 1574 (1888); Prehistoria de
Filipinas (1889); El Folklore Filipino (1889); and Historia de Ilocos (1890).
Like Rizal, de los Reyes also criticized the friars’ ownership of large tracts
of haciendas and demanded for agrarian reform for the Filipino farmers.
 During the American occupation of the Philippines, de los Reyes openly attacked
the Americans, and defended the First Filipino Republic established in January 1899 by
Emilio Aguinaldo. In Madrid, Spain, he was the founder and editor of two newspapers
namely El Defensor de Filipinas and Filipinas Ante Europa.
He wrote two books in Spain as well. These are Independencia y Revolucion and La
Religion de Katipunan. The former called on the Philippines to continue the war
against the United States while the latter explained the organization and teachings of
KKK.
In Philippine History, De los Reyes was known for organizing the first Philippine
labor union, the Union Obrera Democratica, on February 2, 1902. De los Reyes was
appointed President, while Hermenegildo Cruz served as Union Secretary. He also
founded La Redención del Obrero (The Redemption of Laborers), the Philippines' first
labor newspaper to rally for ordinary workers' rights. As the Union's first president, on
1 May 1902, de los Reyes also began the celebration of the first Labor Day.
Social Ideas of Claro M. Recto
Claro Mayo Recto was a famous Filipino nationalist. He was born
in Tiaong, Tayabas (Quezon) on February 8, 1890. He is considered
as the finest mind during his generation. Recto was a Philippine
nationalist leader and president of the 1934 constitutional
convention. He was one of the most vocal advocates of Philippine
and social autonomy.
 According to Teodoro Locsin, “Recto is not a good speaker, no. He
will arouse no mob. But heaven help the one whose pretensions he
chooses to demolish. His sentences march like ordered battalions
against the inmost citadel of the man's arguments, and reduce them to
rubble; meanwhile his reservations stand like armed sentries against the
most silent approach and every attempt at encirclement by the
adversary. The reduction to absurdity of Nacionalista senator Zulueta's
conception of sound foreign policy was a shattering experience, the skill
that goes into the cutting of a diamond went into the work of
demolition. There was no slip of the hand, no flaw in the tool. All was
delicately, perfectly done... Recto cannot defend the indefensible, but
what can be defended, he will see to it that it will not be taken.”
 Recto is well known for his nationalistic ideas. Nationalism is, he believes, "a
devotion to and advocacy of Filipino interests and Filipino unity and independence,
zealous adherence to our own Filipino nation and its principles, in brief, Filipino
patriotism."
 His ideas revolve around the philosophy of politics just like Apolinario
Mabini but their difference is that in Recto’s perspective, economy is
being added to the Political Philosophy that Mabini talked about.
1. On Nationalism
Recto defines nationalism as the Filipino’s dedication and support for
Filipino interests, unity and independence. In his speech on the eve of
the 1957 Presidential elections, Recto declared that the salvation of the
country’s nationalism could only be achieved if Filipinos will learn to
assert the nationalistic virtues practiced by our heroes and implement
policies on nationalist industrialization. Recto believed that national
interests are non-negotiable. He argued that the interest of the people
should not be sacrificed to any form of negotiation with foreign
countries.
1. On Political Economy
According to Claro M. Recto, the prosperity of a country depends on
the country’s industry. Industries, Recto believes must be placed under
the complete control of the Filipinos and not in the hands of foreign
companies. For Recto, “as long as foreigners control the production,
manufacturing, and distribution of the country’s main products. Filipino
will remain poor and sub servant.”
Recto believes that the country’s economy is determined by those
who control the country’s purse. If the economy remains in the hands of
the foreigners, then the country’s economy will not favor the Filipinos but
only foreigners. Under such condition, Filipinos will just rely on foreign
powers in order to survive.
 Recto believes that the Filipinos must be responsible for
the economic condition of the country. Recto writes, “A
nation’s political, economic and cultural life is of its own
people’s making. Of course, there are what we call forces of
history, but it is for the people . . . to channel them toward
the realization of national objectives. We must accept,
therefore full responsibility for the backward condition of our
economy, our political immaturity, our predilection for
dramatizing minor issues to the neglect of long-rage basic
questions, and for our confusions and indecisions that have
delayed for decades the progress of the nation.”
1.Economic Independence
Recto believed that for a country to develop, it must
pursue industrialization and install nationalism among
its people. For Recto, industrialization and nationalism
are twin goals. Recto, said, “Nationalism cannot be
realized and brought to full flowering without a
thorough-going industrialization of our economy by the
Filipinos themselves. And you cannot have an
industrialized Philippine economy controlled and
managed by Filipinos without the propulsive force of a
deep and abiding spirit of nationalism.”
Analyze the document and answer the questions below.

An excerpt of “To The Young Women of Malolos” by Jose P. Rizal

When I wrote Noli Me Tangere, I asked myself whether bravery was a common
thing in the young women of our people. I brought back to my recollection and
reviewed those I had known since my childhood, but there were only few who seem to
come up to my ideal. There was, it is true, an abundance of girls with agreeable manners,
beautiful ways, and modest demeanor, but there was in all an admixture of servitude and
deference to the words or whims of their so-called "spiritual fathers" (as if the
spirit or soul had any father other than God), due to excessive kindness, modesty,
or perhaps, ignorance. They seemed faded plants sown and reared in darkness, having
flowers without perfume and fruits without sap.
However, when the news of what happened at Malolos reached us, I saw my error,
and great was my rejoicing. After all, who is to blame me? I did not know Malolos nor its
young women, except one called Emilia [Emilia Tiongson, whom Rizal met in 1887 and
her I knew by name only.
 Youth is a flowerbed that is to bear rich fruit and must accumulate wealth for its
descendants. What offspring will be that of a woman whose kindness of character is
expressed by mumbled prayers; who knows nothing by heart but awits, novenas,
and the alleged miracles; whose amusement consists in playing panguingue or in
the frequent confession of the same sins? What sons will she have but acolytes,
priest's servants, or cockfighters? It is the mothers who are responsible for the
present servitude of our compatriots, owing to the unlimited trustfulness of their
loving hearts, to their ardent desire to elevate their sons. Maturity is the fruit of
infancy and the infant is formed on the lap of its mother. The mother who can only
teach her child how to kneel and kiss hands must not expect sons with blood other
than that of vile slaves. A tree that grows in the mud is insubstantial and good only
for firewood. If her son should have a bold mind, his boldness will be deceitful and
will be like the bat that cannot show itself until the ringing of vespers. They say that
prudence is sanctify. 'But, what sanctity have they shown us? To pray and kneel a lot,
kiss the hand of the priests, throw money away on churches, and believe all the friar
sees fit to tell us; gossip, callous rubbing of noses…
 the friar has created; she must bring up her child to be the image
of the true God, not of a blackmailing, a grasping God, but of a God who is
the father of us all, who is just; who does not suck the life-blood of the poor
like a vampire, nor scoffs at the agony of the sorely beset, nor makes a
crooked path of the path of justice. Awaken and prepare the will of your
children towards all that is honorable, judged by proper standards, to all that
is sincere and firm of purpose, clear judgment, clean procedure, honesty in
act and deed, love for the fellowman and respect for God; this is what you
must teach your children. And, seeing that life is full of thorns and thistles,
you must fortify their minds against any stroke of adversity and accustom
them to danger. The people cannot expect honor nor prosperity so long as
they will educate their children in a wrong way so long as the woman who
guides the child in his first steps is slavish and ignorant. No good water comes
from a turbid, bitter spring; no savory fruit comes from acrid seed.
 The duties that woman has to perform in order to deliver the
people from suffering are of no little importance, but be they as
they may, they will not be beyond the strength and stamina of the
Filipino people. The power and good judgment of the woman of
the Philippines are well known, and it is because of this that she
has been hoodwinked, and tied, and rendered pusillanimous; and
now her enslavers rest at ease, because so long as they can keep
the Filipina mother a slave, so long will they be able to make
slaves of her children. The cause of the backwardness of Asia lies
in the fact that there the women are ignorant, are slaves; while
Europe and America are powerful because there the women are
free and well educated and endowed with lucid intellect and a
strong will.
 …Why does the girl not require of her lover a noble and honored
name, a manly heart offering protection to her weakness, and a high spirit
incapable of being satisfied with engendering slaves? Let her discard all
fear, let her behave nobly and not deliver her youth to the weak and
faint-hearted. When she is married, she must aid her husband, inspire him
with courage, share his perils, refrain from causing him worry and sweeten
his moments of affliction, always remembering that there is no grief that a
brave heart cannot bear and there is no bitterer inheritance than that of
infamy and slavery. Open your children's eyes so that they may jealously
guard their honor, love their fellowmen and their native land, and do their
duty. Always impress upon them they must prefer dying with honor to living
in dishonor. The women of Sparta should serve you as an example in this; I
shall give some of their characteristics.
When a mother handed the shield to her son as he was marching to battle,
she said nothing to him but this: "Return with it, or on it," which meant,
come back victorious or dead, because it was customary with the routed
warrior to throw away his shield, while the dead warrior was carried home
on his shield. A mother received word that her son had been killed in
battle and the army routed. She did not say a word, but expressed her
thankfulness that her son had been saved from disgrace. However, when her
son returned alive, the mother put on mourning. One of the mothers who
went out to meet the warriors returning from battle was told by one that
her three sons had fallen. I do not ask you that, said the mother, but
whether we have been victorious or not. We have been victorious -
answered the warrior. If that is so, then let us thank God, and she went to
the temple.
 Once upon a time, a king of theirs, who had been defeated, hid in the temple, because
he feared the popular wrath. The Spartans resolved to shut him up there and starve him
to death. When they were blocking the door, the mother was the first to bring stones.
These things were in accordance with the custom there, and all Greece admired the
Spartan woman. Of all women -a woman said jestingly only you Spartans have power over
the men. Quite natural -they replied -of all women only we give birth to men. Man, the
Spartan women said, was not born to live for himself alone, but for his native land. So long
as this way of thinking prevailed and they had that kind of women in Sparta, no enemy
was able to put his foot upon her soil, nor was there a woman in Sparta who ever saw a
hostile army.
…
First of all. That the tyranny of some is possible only through cowardice and negligence
on the part of others.
Second. What makes one contemptible is lack of dignity and abject fear of him who
holds one in contempt.
 Third. Ignorance is servitude, because as a man thinks, so he is; a man who does
not think for himself and allowed himself to be guided by the thought of another is
like the beast led by a halter.
Fourth. He who loves his independence must first aid his fellow man because he who
refuses protection to others will find himself without it; the isolated rib of the buri palm is
easily broken, but not so the broom made of the ribs of the palm bound together.
Fifth. If the Filipina will not change her mode of being, let her bear no more children,
let her merely give birth to them. She must cease to be the mistress of the home;
otherwise, she will unconsciously betray husband, child, native land, and all.
Sixth. All men are born equal, naked, without bonds. God did not create man to be a
slave; nor did he endow him with intelligence to have him hoodwinked, or adorn him
with reason to have him deceived by others. It is not fatuous to refuse to worship one's
equal, to cultivate one's intellect, and to make use of reason in all things. Fatuous is he
who makes a god of him who makes brutes of others, and who strives to submit to his
whims all that is reasonable and just.
 Seventh. Consider well what kind of religion they are teaching you. See whether it is
the will of God or according to the teachings of Christ that the poor be succored and
those who suffer alleviated. Consider what they are preaching to you, the object of the
sermon, what is behind the masses, novenas, rosaries, scapularies, images, miracles,
candles, belts, etc., which they daily keep before your minds, ears and eyes,
jostling, shouting, and coaxing; investigate whence they came and whither they go and
then compare that religion with the pure religion of Christ and see whether that
pretended observance of the life of Christ does not remind you of the fat milk cow or the
fattened pig, which is encouraged to grow fat not through love of the animal, but for
grossly mercenary motives.
Let us therefore reflect; let us consider our situation and see how we stand. May
these poorly written lines aid you in your good purpose and help you to pursue the plan
you have initiated…
All this is the ardent desire of your compatriot.
Answer the following questions below.
1.Why do you think the document was written?
2.What ideas were exposed or given emphasis by the
author?
3.Do you agree or disagree with the idea presented by the
author? Elaborate your answer.
4.Why does the document tell you about the condition of
Filipino society during the time that it was produced?
5.Can you believe this document? Is it reliable? Why do you
think so?
Activity 1.2
Essay (5points each)
1. Explain the social ideas of Jose Rizal.
2. What are the contributions of Apolinario Mabini
to the Philippine social thinking and philosophy
during the Philippine revolution?
3. What Isabelo de los Reyes contribute towards the
development of the indigenous social sciences?
4. Explain the nationalist ideals of Claro M. Recto
 Institute of Philippine Culture’s Study on Philippine Values.
WEEK 2
As continuation of Lesson 2 (Filipino Social Thinkers), we have learned
that, the social ideas of Filipino thinkers, Isabelo de los Reyes, Pedro
Paterno, Jose Rizal, Virgilio Enriquez and other Filipino intellectuals have
contributed the birth of Sikolohiyang Pilipino. In this module, we discuss
the Institute of Philippine Culture’s Study on Philippine Values.
This module will discuss the Institute of Philippine Culture’s Study on
Philippine Values.
After going through this module, you are expected to:
1. Examine the key concepts and ideas of Filipino thinkers in the Social
Sciences rooted in Filipino language/s and experiences in the 19th
Century. (MELC)
Institute of Philippine Culture’s Study on
Philippine Values
 The attitude of treating ourselves and our interactions with
the world around us is considered interpersonal relations
wherein people are binds together by solidarity/gratitude.
However concluding the real personality of Filipinos is very
difficult since our traits and values are combinations of
various cultures of the conquerors that colonized our country.
Interpersonal Relations defined as relating to or involving
relations between people including friendships, reciprocity,
and social relations according to Oxford Reference Online. It is
a strong, deep, or close association or acquaintance between
two or more people that may range in duration from brief
enduring.
 Institute of Culture’s Study on Philippine
Values

1.Social Acceptance
 SIR (Smooth Interpersonal Relations)
 Shame and Self Esteem
2.Reciprocity
Social Acceptance
Pakikisama and Pakikipagkapwa are the core values
for every Filipino community: this includes a sharing
of identity and reciprocity. This characteristic is
known as “Personalism” which means high value
regards for others, respect, concern, understanding,
helping-out, and consideration for others’ limitation.
(Enriquez,1994)
 Pakikisama was identified by Lynch (1973) as maintaining Smooth
Interpersonal relationships which means going along with groups or
the majority decisions and Pakikipag kapwa is treating the other
person as Kapwa or fellow human being. There are two categories
of kapwa: The ibang-tao and the Hindi-ibang-tao. If one is regarded
as Ibang Tao, the interaction can range from Pakikitungo
(transaction/civility with), to pakikisalamuha (interaction with), to
Pakikilahok (joining or participating), to pakikibagay (in-conformity
with/in accord with) and to pakikisama (being along with). If one is
categorized as hindi ibang tao, it range from pakikipagpalagayang -
loob (being rapport/understanding/acceptance with) or
pakikisangkot (getting involved), or the highest level of pakikiisa
(being one with).
 Mechanism or facility of getting along with others in order
to avoid outward signs of conflict or avoidance of
potential situations that may result to Hiya or Sense of
Propriety.
Reciprocity
Reciprocity refers to a situation when people ensure that
every request received or asked must be returned. Filipinos
have these distinctive values and they expected to
reciprocate the action of another person
Role of Interpersonal Relations to Philippine Culture
 Love, solidarity, regular business interactions and other type of social
commitment.
 Relationship formed through social cultural and other influences.
 Kinship, marriage, work, clubs, neighborhoods and places for
worship.
 Regulated by law, Customs or mutual agreements basis of social
groups and society as a whole.

Importance of Interpersonal Relations to Philippine Culture

1. It molds our minds and experiences with others.
2. Creates an openness to appreciate and understand one another.
Provide and briefly explain a real situation in the
Philippines during this time of pandemic that
best implies the following values given below.
( through jingle..)

1.Pakikipagkapwa
2.Pakikisama
3.Pakikitungo
4.Pakikilahok
5.Pakikisangkot