4th Group DOMINANT APPROACHES & IDEAS 2

-Human-Environment Systems
Indigenizing the Social Sciences
-Filipino Social Thinkers
-Institute of Philippine Culture’s study on Philippine Values

Human-Environment Systems
Human-Environment System Human (David 2018) - Have the capacity to interact with their environment. - Humans and the
environment have that “mutual” interaction with each other. - Have the capacity to change or influence the balance of society. (David
2018)
Environment (David 2018) - A complex of many variables which surrounds man as well as the living organisms. - Includes
water, air and land and the interrelation ships which exists among and between water, air and land. System - It may be described as
a complex of interacting components together with the relationships among them that permit the identification of a
boundarymaintaining entity or process. (David 2018)
Human-Environment Systems (David 2018) - Also known as CHANS (coupled human and natural system). - Dynamical
two-way interactions between human systems (e.g. economic, social) and natural (e.g. hydrologic, atmospheric, biological,
geological) systems.
- Social and natural systems are inseparable. - Tackle broader investigations into the complex nature of reciprocating
interactions and feedbacks humans on the environment and the effect of the environment on humans. Landscape (Berroya 2017) -
The visible features of an area of land of countryside or land, often considered in terms of their aesthetic appeal. - Part of the Earth’s
surface that can be viewed at one time from one place. - Continually changing under the influence of many different factors.
2 Types of Landscape (David 2018)
1. Natural Landscape – Original landscapes that exists before it is acted upon by human culture.
2. Cultural Landscape – Cultural properties [that] represent the combined works of nature and of man (World Heritage
Committee) – Designed and created intentionally by man – An organically evolved landscape which may be relict landscape.
Thematic Map - Focuses on a specific theme or subject area such as physical phenomena like temperature variation, rainfall
distribution, and population density in an area (Berroya 2017).
Mental Map (Berroya 2017) - First-person perspective of an area and how they interact with it. - The image you have of your
neighborhood. Your mental map of where you live allows you to know how to get to your favorite coffee shop. - It is what you use to
plan activities and routes to travel.
Spatial Distribution (Berroya 2017) - The arrangement of a phenomenon across Earth’s surface and graphical display of
such an arrangement is an important tool in geographical and environmental statistics. - Describes how spread out a population is
(what area it occurs in), while population density describes how many individuals are found in a given area.
Spatial Analysis - A type of geographical analysis which seeks to explain patterns of human behavior and its spatial
expression in terms of mathematics, and geometry, that is, locational analysis. (Berroya 2017)
Environmental Issues (Environmental Action and Effects) Many of the environmental issues today relate to humans over
use of finite resources for economic development. As a species, humans tend to regard the environment as a never ending source
of materials and energy. Healthy ecosystems and environments are necessary to the survival of humans and other organisms. Ways
of reducing negative human impact are environmental resources management, environmental protection, and environmentally
friendly chemical engineering (David 2018).
FILIPINO SOCIAL THINKERS
Social thinkers are individuals in society who can be regarded as forefronts and visionaries toward the
improvement of society in a particular time. They can also be regarded as great individuals who have contributed
significantly to development of political and social thoughts and philosop hy. 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.

1. JOSE RIZAL (REFORMIST)  Intelligence is the solution to the ills of the country.  Their consciousness should be
freed from fanaticism, docility, inferiority, and hopelessness.  He started La Liga Filipina with the job of enlightening
the minds of the people.  Believed in Agnostic Deism – the view that God created the universe with its law, never to
interfere with it again  •“Human problems are irrational human creations and can be solved through rational solutions.
If reason commits mistakes, only reason can correct them.”  “What is the use of independence if the slaves of today
will be the tyrants of tomorrow?
2. ANDRES BONIFACIO (REVOLUTIONIST) Founded Katipunan/KKK. (Kataastaasan, Kagalanggalangang Katipunan
ng mga Anak ng Bayan) His philosophy of revolution was published in the revolutionary newspaper , “Kalayaan”
Transformed the blood compact (sandugo) as a kinship contract. According to him, a revolution of war is justified when
there is breach of contract.
 3. EMILIO JACINTO (REVOLUTIONIST) He capitalized on the idea of a free reign of reason, of the freedom to think and
do, rather than the freedom to will and do. “In a colonial situation where both will and thinking are suppressed, where
intellectual fanaticism is the rule, where one’s will is conditioned to submit to tyranny, it is intellectual liberty that comes
primary.” Filipinos must get rid of slavery; must embrace liberty again with a price, a bloody revolution.
4. MANUEL LUIS QUEZON (POLITICAL PHILOSOPHER) Political pragmatism & political operation for an eventual
Philippine independence •Political Pragmatism – “one must fight for a goal but if obstacles towards that goal are difficult
to summon then one must fall back to an alternative that is better than nothing provided it’s in the right direction.”
Believed in Social Darwinism – governments are products of political struggles for survival. “Partyless Democracy” –
political parties influence the politician, the people. Believed in the democratization of education for all, national
language, and justice.
5. JOSE P. LAUREL (POLITICAL PHILOSOPHER) Individuals cannot forever remain in solitude. Social differences
“Human rights cannot be guaranteed unless the citizens first do their obligations towards the state.” “Good governance
is founded on righteousness and foreign relations must be based on full reciprocal rights and privileges between and
among nations.”
6. ROLANDO M. GRIPALDO (CIRCUMSTANTIA LIST)  “free choice” - Choices are done in situations, which are of 2
broad types: rational and nonrational.
7. RENATO CONSTANTINO (NATIONALIST) Colonial experience has developed a captive consciousness. An effect of
this “crab mentality”. This is the tendency to those on top of the hierarchy to push those below while those below to pull
down those up above. “When one makes a nationalist choice, he or she chooses not for himself or herself alone but
for the entire nation as well.”
8. ISABELO DELOS REYES (LABOR ACTIVIST/ ANTHROPOLOGIST)  Father of Filipino Socialism  Initiated labor
strikes against American business firms  •Founded ‘El Ilocano’ •He organized the first labor union, Union Obrera
Democratica Filipina
9. ESQUIREL EMBUSCADO (DISSECTIONIST) As a painter, he believed that the task of an authentic artist is to cut the
umbilical cord of the past, to make use of the present, and to protect that present to the open future. He called this art
of “dissectionism.” True art must not be part-oriented, but present-future oriented.
10. CIRILO BAUTISTA (POLITICAL THEORIST) “Rubber Toner” – a poem “History can be read as a poem in the same
way a poem can be read as history.”
11. CLARO R. CENTEZA (META PHYSICIAN) To “exist” is to “stand out.” To “exist” is “to make a difference.”
12. TEODORO M. KALAW  Published Cinko Reglas de Nuestra Moral Antigua
13. . CAMILO OSIAS  “TAYO” concept  Believes that education must secure for every Filipino the fullest measure of
efficiency, freedom, and happiness

INSTITUTE OF PHILIPPINE CULTURE’S STUDY ON PHILIPPINE VALUES

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 basis for social living. Jaime Bulatao (1963, p. 50) defines value as “an object of a
positive attitude” or “a goal or vision of 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 as
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 principles 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 system s 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 as 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 is considered
not only attainable but highly desirable. These are values that aim to attain a good life. These include are the following:

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

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

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 “m eans 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 o bserved and practiced in almost all human encounters of Filipinos.
SIR is acquired and preserved in three different ways. These are through (1) Pakikisama; (2) Euphemism; and (3)
through 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 speeches are frowned
upon in Filipino society.

The use of a go-between is another common way of preserving or restoring smooth inte rpersonal 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. These include the following:

1. When an embarrassing request is made;

2. Complaint; was made against a person
3. Decision often communicated through a middle-person to prevent shame or hiya;
4. Traditional marriage negotiations through the use of spokespersons or mediators for the two parties;
5. Remedy an existing state of conflict or tension by acting as mediators to bring about reconciliation like
family disputes or political conflicts;
6. Interdependence during times of need by seeking help from relatives as support system or allies when
disagreements occur with outsiders.
Shame and Self-esteem
Contrary behavior to social acceptance are given social sanctions in Filipino society. There are two ways in which
contrary behaviors are sanctioned. They are through the (1) general and universal social sanction of shame (1963) 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 or shame can be shown in different
ways:
 1. One feels hiya when one is in a socially undesirable role that an uncomfortable response inhibits further
action
2. Violation of a socially approved norms of conduct, hence making that person commit merit condemnation or
called as “walang hiya” or a feeling of shamelessness
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 as being sensitive not for the attainment of social
acceptance but to retain one’s social acceptance that he/she already has.

ECONOMIC SECURITY AND SOCIAL MOBILITY

Economic security means that Filipinos have the ability to meet ordinary material needs without borrowing. He/she want
economic security through his/her resources. 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 when Filipinos ensure that every favor or
request received or asked must be eturned. According to Mary Hollnsteiner (1963, pp. 23 -41), there are three
classifications of reciprocity in the Philippines. These are (1) contractual reciprocity; (2) quasi -contractual reciprocity;
(3) utang na loob or debt of gratitude.

Contractual reciprocity, according to Hollnsteiner (1963, pp. 23-24), refers to a voluntary agreement between two or
more individuals to behave in a particular manner in a specific time in the future. This form of reciprocity is strict ly
contractual in nature and the reciprocity arrangements are clearly defined and established beforehand. Contractual
reciprocity has the following arrangements:

1. Participants in the said transaction are aware and knowledgeable of what is expected of him an d his
expectations of the others as well.
2. Participants are not compelled to do more than any other member because it is not expected of them to do
3. Obligation is narrow in scope and emotions are not involved.
Quasi-contractual reciprocity regulates balanced exchanges and the terms of the repayment are not implicitly
discussed before any contract or agreement is drafted. In this form of reciprocity, the terms of the agreement are implied
in situations in which culture dictates or recognizes. In this classifi cation, reciprocity is automatic without the need for
any particular prior arrangements. Repayment is done always and failure to respond or reciprocate brings about the
contempt of the person.

A perfect example of this classification of reciprocity is the abuloy or money given to the relatives of the
deceased person. When a person in a community or family dies, it is customary for Filipinos to give an abuloy.
Whether the deceased person is a relative or just a member of a community in which the person belon gs to,
he/she must give a sum of money to the bereaved family. The family accepts the amount and records them in
a notebook which contains the name of the person who gave the abuloy and the amount that he/she gave. The
reciprocal abuloy must be repaid until someone from the donor’s family passes away.

Quasi-contractual reciprocity can also be seen in the borrowing of certain household articles. In this transaction, both
the lender and the borrower know that the article must be repaid as soon as possible in the same amount and quality.

According to Hollnsteiner (1963, pp. 28-29), utang na loob reciprocity is generated when an exchange of goods or
services take place between individuals who belong to different groups. In this transaction, the recipient is compelled
to show his gratitude properly by returning the favor with interest to ensure that he does not remain in the other’s debt.
Utang na loob is characterized by the unequal repayment with no prior agreement, whether implicit or explicit.

END