Fundamentals of Patriotism and Nationalism

“Kay sarap mabuhay sa sariling bayan Kung walang alipin at may kalayaan. Ang bayang sinisiil,
babangon lalaban din! Ang silang ay pupula sa timyas ng paglaya.”
How much do we understand or desire freedom? What does it take for a nation to be genuinely free?
apolinario mabini, the so- called “brains and conscience” of the Katipunan, wrote about this:
“Marami ang nag sasalita ng tungkol sa kalayaan nang hindi ito naiintindihan. Marami ang naniniwala na
ang pagiging malaya ay nangangahulugang maari ng gawin ang ano mang maibigan, ito man ay para sa
mabuti o sa masama na isang malaking pagkakamali. Ang kalayaan ay para lamang sa mabuti at kailan
ma’y hindi para sa masama at itoy palaging naka ayon sa katwiran at sa matuwid at marangal na budhi
ng tao.”

Similarly, the late Gen. Antonio Luna viewed “freedom” as something that was not that easy to
achieve, “...sabihan mo ang mga Pilipino [na] hindi nakakamit ang kalayaan sa pagaaruga sa kanilang
mga mahal sa buhay, kailangan nilang magbayad [ng] dugo at pawis...”

In light of recent events and challenges faced by the Filipino nation, “freedom” has become a
significant concept discussed in all sectors of society. It has been mentioned more than ever perhaps due
to the variety of issues and concerns that haunt the motherland— even extending to environmental
concerns and corruption. The idea of “freedom” might be seen as insignificant, an abstract concept that
is difficult to prove, or worse, a topic reserved only for rhetorical discussions. This notion seems to be
valid given the complexities of the social, cultural, economic, and political aspects of our nation. This is
compounded by the fact that the opportunities to discuss freedom are very rare.

However, before one dismiss the validity and practicality of the issue, have we ever asked
ourselves the fundamental question? How well do understand freedom? What if the discussion on
freedom is the missing component that would make our nation great? S.K. Tan opined a concept of
“primitive liberty,” which created a progressive and bountiful period that helped lay down the
foundation of different cultures and belief systems as well as the governments and the laws that regulate
the civilization of the Filipino people. What was it that Magellan and the other conquistadores saw, which
provoked them to enslave a nation of great people? Magellan, along with the simple premise national
interest, sovereignty, and identity more than the economics of things, can be substantial topics worth
discussing. However, no one would have the absolute capacity and the moral right to deliberate upon
the aforementioned topics unless one understands the essentials of freedom.

“Freedom is not free” is a passage written on the Korean War Memorial located in Washington
DC in the united states. During the Korean War from 1950–1953 a group of Filipino soldiers was sent to
south Korea as part of the united Nations contingent. Arguably, this could be the best contribution that
we could have offered because we were known to be a nation of great warriors. In fact, Gen. Douglas
MacArthur once famously said, “give me ten thousand Filipino and I will conquer the world.” MacArthur
was really fascinated with the gallantry of our Filipino soldiers during the World War II and, once again,
this characteristic was demonstrated in the midst of the Korean War. On the border of North and south
Korea, there were many contingents from different countries, including the Philippines, to protect south
Korea from North Korea. When the approximately 70,000 North Korean and Chinese soldiers attacked
the border, some contingents abandoned their post, but not the Filipinos. According to records, there
were about 4,000 members of the Filipino contingent, including non-combatant ones, but all of them
were able to hold the line until the reinforcements came. Gen. Fidel V. Ramos, former Philippine
President, can attest to what happened because he was part of said contingent

Arguably, the Republic of Korea would not be enjoying peace, democracy, and economic
prosperity today if not for the noble and great sacrifice of many soldiers, including Filipino and Korean
War veterans. The heroism of the Filipinos is worthy of remembrance, especially today. The world is fast
becoming globalized and new dangers and challenges have replaced the era of imperialism and the
nuclear destruction of civilization. Many issues, such as terrorism and separatism, religious extremism,
drug trafficking and organized crimes, the threat of the spread of weapons of mass destruction (WMD),
financial and economic crises, ecological disasters, and epidemics, pose risks to national and
international security. How should the world community overcome these threats? In particular, what
should we, as Filipinos, do to contribute to these efforts?

Understanding Freedom: An Attempt To Contextualize

The discourse on the indigenization of the social sciences— particularly where anthropology,
psychology, and sociology are concerned—along with the experiences, values, as well as fundamental
and associated ideals, have been in existence for a little over twenty years. Indigenization was and
continues to be a response to what many non-Western social scientists perceive as the inability of
EuroAmerican social science to constitute a relevant and liberating discourse in the context of Asian,
African, and latin American societies (Van Bremen et al., 2004).

This problem is exacerbated by the fact that much of social science literature in this field, which
tackle the core values and fundamental principles, have been assimilated uncritically outside of their
countries of origin by students, lecturers, researchers, and planners. While the problem of irrelevance
and its concomitant issues raised in the discourse on indigenization had been recognized by non-
Western scholars as early as the beginning of this century, the term “indigenization” has only become
more popular since the 1970s. It could be said that indigenization is a relatively new term, which
addresses a problem that has already been recognized quite some time ago (Van Bremen et. al., 2004).
Throughout much of Asia and Africa, the formative periods of the various disciplines of the social
sciences and the institutions in which they were taught were initiated and sustained by colonial scholars
and administrators since the eighteenth century. These were also taught by other Europeans—both
directly and indirectly—in vicariously colonized areas.

In the Philippines, the first social science to be taught, history, was introduced as early as in the
seventeenth century, with anthropology, economics, political science, psychology, and sociology
emerging during the American colonial period (Feliciano, 1984). The Philippine system was patterned
after the American educational system, and in the early part of this century, many Filipinos were sent to
the united states for graduate studies, further strengthening the American influence in social science
education (Talib and Cardinal, 2016). Hence, it is important that the discourse(s) on the concepts of
“freedom,” “nationalism,” and “patriotism” (and the like), which are offered through the Filipino lens, are
either weak or rare, present but not substantive.

The sacrifices that our ancestors had to make in the name of freedom, democracy, and peace
during the 333 years of spanish occupation serve as proof that, indeed, we are a nation of heroes—great
people who cherish these values. The indomitable desire to liberate our country emanates from a deep
sense of “patriotism” and “nationalism.” However, because of the different interests and daily hurdles
that exhaust our energies most of the time, we tend to forget these social values. Now, it is time that we
inculcate in our youth the values that we hold dear in order for them to appreciate the freedom they are
experiencing today—freedom paid by the blood of our ancestors.

Self-identity is an essential aspect of our life. Humans need others not just for the development of
basic functions, but also for the formation of their identity, psychological being, and self-concept.
Cooperation serves an essential role in the evolution of the species, as human beings maintain and create
themselves by living in groups. Even before individuals become aware of their larger group, they already
internalize beliefs and values, adopt a perspective of life, and learn customs and rituals that characterize
their group. In other words, they are shaped and formed by their connection to other people who share
their life space, the people who raised them, their friends, and/ or those with whom they interact in the
business of everyday life. How human think and feel, as well as their conceptions of themselves, are
formed by their membership in their extended group. The experiences of group living serve as the basis
for the emergence of patriotism.

Civic bonds with civic duties towards the nation and the state have come to be recognized and
rated as supreme among individuals’ social loyalties. Patriotism in a nation-state has become a central
value and a motivational force that is potentially involved in a wide range of important processes, such
as political participation, supportive and critical evaluation of the leadership and relevant policies,
political mobilization, societal conformity and obedience, conflict management and resolution, and even
international trade. Nations are relatively modern inventions, and patriotism is not tied to them. In fact,
patriotism could probably be found in every ethnographic group that had settled on a particular
territory. “Attachment,” in this case, is a binding affection between a person and his/her group and its
land. It reflects a positive evaluation of one’s emotions toward a group and its territory, and is expressed
in beliefs and feelings that connote love, pride, loyalty, devotion, commitment, and care. In addition,
“attachment” implies behaviors that benefit the group. In a sense, the core definition of patriotism is
“attachment by the group members to their group and the land in which it resides.”

What is “patriotism?”

“Patriotism” is defined as “love of one’s country” or one’s “country of birth” because it is the land
of one’s forefathers. This concept includes the love of country of one’s “naturalization” and a “devotion
of one’s country.” It derives from the greek word patriot, which means “fellow countryman” and patrice,
which means “fatherland” or “country.” The term also derives from the word pater, which means
“father.” A patriot is someone supports and acts in defense of his/her country and the term generally
refers to a concept of national loyalty.

Historically, “patriotism” refers to one’s connection to the land of his/her origin. When political
ideologies emerged, the notion of what patriotism meant began to take on a political connotation.
Although the strong feelings toward the land continued and, by extension, toward the people inhabiting
those lands, further developments took place. Customs and traditions were included in the historical
pride. According to Washington Times, there are two orientations of patriotism: a traditional and
postmodern perspective (retrieved from: https://
www.washingtontimes.com/news/2010/jul/7/thepatriotism-gap/ on october 11, 2018). Traditionally,
patriotism comprises love, loyalty, defense, sacrifice, and support of one’s country. The postmodern
conception, however, approaches patriotism from a subjective, emotional viewpoint leading to love of
one’s country.
 Patriotism is considered to have different meanings according to the history, context, and
location. However, it is universally fundamental to liberty because pride in one’s nation-state—and the
willingness to defend it if necessary—is the basis of national independence. Patriotism is the courage of
national self-determination. Johnson (1990) views patriotism as a predisposition to behave altruistically
on behalf of the most comprehensive social system of which an individual is a member, and emphasizes
its inborn nature and independence of short-term incentives and sanctions. In other words, patriotism
consists of acts and beliefs based on securing one’s identity or self-benefits. It is one’s “civic devotion” to
the state as a political entity while expressing commitment towards it, thus emphasizes processes of
political loyalty and political commitment to the state. Finally, patriotism can be defined as a person’s
“identification” with social values that are anchored in the historical experience and, in the present, on
the existence of a given country.

In Maslow’s motivational theory, the needs of belongingness, love, and self-esteem are necessary
in one person’s life, and patriotism plays a significant part in fulfilling such needs. Specifically, these are
the needs for security, positive identity, effectiveness and control, and connection to other people.
Connection to one’s identified group has the potential to contribute to the satisfaction of each of these
needs. Even when chaos and social disorganization within the group frustrate the basic need for
comprehending the world and one’s own place in it, initially individuals tend to turn to the group in the
hope that new vision and comprehension will emerge (staub & Bar-Tal, 1997).

Patriotism is the consequence of the development of the collective system of meaning, which is
determined primarily by social values and social identification. Patriotism is based on the acquisition of
common social values that are reflected in traditions, rituals, historical events, and other aspects of a
collective system of meaning, which serves as a source of social identity for group members. According
to Reykowski (1997), certain group conditions and individual variables affect feelings of patriotism.
Among group conditions, he includes salient similarities of group members, clear boundaries between
in-groups and out- groups, and the existence of unifying factors.

The roots of patriotism are even deeper than love and pride in the group, they reach even further:
the individual’s self-concept and self- identity. The group becomes part of individuals and they
experience themselves as part of the group. As the group often acquires a special status, something
larger, greater, and bigger than individuals—their devotion and service to the group—can help them
take on a selfless quality that they usually do not experience when they act to promote their own welfare.
Their actions on behalf of the group, and even their very devotion to the group can be considered a moral,
even quasi- religious experience.
According to Turner (1987), once individuals “categorize” themselves as group members,
awareness of their membership becomes part of their self-concept, thereby forming their social identity.
The partial rootedness of individuals’ identities in the group is their self-categorization as group
members, and that social identity derives from their membership and their desire to elevate the group.
Their love for the pride in the group, and the group’s expectations from them, which they internalize and
experience as an obligation, all fuse together to create a sense of patriotism. In short, patriotism provides
the glue that binds together the individual, the group, and the territory in which the group resides. In a
nutshell, this can also be explained as follows: “karanasan, kaisipan, kamalayaan, kalayaan at pagiging
makabayan.”
Filipino Social Thinkers

Historically manifestos and articles regarding the expression of our ancestor’s ideas and
aspirations had always been present. This articles and authors, though arguably scant, are neither
inferior nor frail in the intellectual enterprise. Their writings in one way or the other contributed to the
awareness and later to the consciousness of the many if not all Filipinos which challenged the
conventional ideas of submission, od inferiority, of weakness and of false brotherhood by the foreigners
own construction of truths during their time [and maybe of our time too].

Prior to the coming of the spaniards (and other colonizers) and before the existence of the
Christian and Non-Christian categorization of our ancestors, they were able to come up with a set of
codes/ guidelines of socially relevant teachings. These were enriched by the fusion of different
influences, resulting in an elaborate, almost mystical aspect of doctrine proceeding through life.
Warriors and women were tattooed with distinct designs all over their bodies—a form of ornamentation
to symbolize their status in their community. For some tribes, like the Matigsalog of Mindanao who wear
their statements into a kind of “woven history,” and the T’boli’s of south Cotabato with their Tinalak
fabric, these features of daily life can be related to the spiritual world. In all tribes, there are written and
unwritten laws that must be observed and followed.

If the early signs of communism are attributed to Plato’s The Republic and globalization started
when tribes begun trading with other kingdoms from around the world, then there would be no harm in
saying that ideas and concepts regarding society are enforced in the Philippines by the doctrines of
cultures present in every tribe. Way before the coming of the domineering colonizers, long before our
ancestors were forcefully oriented on the former’s way of thinking, we already had our methods of
influencing society. By this, I mean to say that the manifestations of the first socially relevant articles are
already present in our culture. The tattoos, fabrics, weapons, designs, and ornaments (visual arts), music,
stories, and folktales all carry with them a social message that a member of a tribe must be able to
decipher personally or with aid from his/her elders.

Every individual was schooled in reading these encrypted messages. However, these were not yet
called “socially relevant articles” although this system existed in which one or the other held the
components of our ancestors’ way of culture during this era in the Philippine history. For our ancestors,
their “articles” were written in their skin or woven in their clothing and are, therefore, manifested in
their day to day activities.

Socially relevant articles (formalized academically) proliferated in the 1800s, especialaly during
the latter part of the said century. For its formal distinction, such articles may be classified as an
instrument of communication specifically written to address social issues, such as corruption, poverty,
and abuse, among others, or to emphasize a point about a thing or two in the society. In Philippine
history, education has been noted as one of the factors that bolstered the cry for independence. What
contributed to the gallant actions of our heroes (the propagandistas, Katipuneros, nationalistas,
columnists, and the like) was the fact that they had read (or personally crafted philosophies) with
societal impacts, and the course of actions that followed next can be considered as historical milestones
for our people. This rectified the truth that it was not violence that we favored. On the contrary, it
demonstrated that spilling blood in an attempt to liberate ourselves was not a mindless act nor were we
passive in the face of abuse for in actuality, we reacted and fought back. It was a battle not void of
emotions or charged only by disgust. Rather, it was a war waged because our heroes believed that
anything true was worth dying for. In this light, individuals are recognized as heroes because they are
willing to sacrifice for their cause, their principles, and their beliefs.

Propagandists and revolutionists alike left a trail of what they stood and died for. Their acts were
not just a struggle against the oppressors or within themselves, but their actions and struggles sprung
from their apprehension of their understanding of the realities surrounding them. It is in this light that
we explore their ideas, thereby necessitating that we gain a better understanding of the “why’s” of the
actions taken. Actions, after all, are fueled by ideas; it then follows that great actions spring from great
ideas. Now, we orient ourselves to the people behind these articles, the ones who fueled the quest for
the liberty of our nation.

In the attempt to understand Filipino behavior (ugali, kamalayan, pagpapakahulugan and diwa)
in the context of the social sciences, specifically nationalism and patriotism, perhaps we can ask how
much have we tried to understand the crevasses and curves of the Filipino notion of pagkatao and its
peculiarities and biases. Could it be that the practitioners who are experts on human behavior have
veered too far from the concept of pagkataong Pilipino, hence taking an inimical stance against the
Filipino identity. Historians have always presented the idea that “we are products of history.” At this
point, allow me to define history in the words of Professor S. Tan: “History is a record of man’s struggle
against nature [and] man’s struggle against himself.” What I am trying to say here is basically more than
just plain behavior and bias (this has nothing to do with bigotry nor does it justify it) is also rooted in
the historical development of a nation forming its traits and characteristics (i.e., katangian at
pakakakilanlan). Ignoring these significant socio-cultural determinants could undermine an
organization’s ability to achieve its goals—be it in the public or the private domain.

The contextualization of behavioral understanding is necessary for recognizing what needs to be

done to fully empower the Filipino professional. In this way, the professionals can efficiently participate
and fulfill their expected functions in an organization. Let us bear in mind that institutions actually
orchestrate collective activities for the individual stakeholders. Human behavior is an inevitable subject
of management, leadership and institutions; it is also an important element in ensuring the success of an
institution’s collective endeavors. studying the wholeness of the nature of the Filipino personhood is
vital in filling the gap of foreign origin. Enriguez and De Leon, Maceda in music are just some of the
distinguished Filipino authors whose work focused on thoroughly exploring the Filipino’s kamalayan at
diwa. They proposed a kind of Filipino psychology that emphasized the need to evaluate how the Filipino
concept of kaalaman at dunong utilized social science (not the other way around). Their concept of
pantayong panananaw refers to our distinct way of actively adopting the modes of knowledge from
external sources and subjecting the idea into a process of constant recalibration to complement and suit
our needs. Indeed, we are often seen as passive recipients of knowledge from the West. Nevertheless,
their study has shown that the Filipino ingeniously engages with these kinds of “foreign knowledge,”
which De leon calls “spontaneous creativity,” thereby revealing the Filipino brand of dexterity.

The process allows the localization of these ideas, which then find their way to the daily activities
of the common tao and are incorporated into their behaviors. For example, a farmer would say pilyur
instead of “failure.” other examples would be the motorcycle (single) re- engineered to carry five or more
people by craftsmen who only know basic welding and metal work, and the Jeepney, which is a post-war
token. These examples actually abound in our material culture, which has always been generative even
at times of suppression. The apparent conscious (usually unconscious) indigenization of ideas leads to
the flourishing of the Filipino way of life and, ultimately, its endurance. However, if not academically
stabilized, the process would be more of a disadvantage than an advantage for us. Hence, the ideologies
of nationalism and patriotism, which are central in the fields of social sciences and public service, are
necessary because of their academic, historical, and essentially practical role in society. The
understanding of the fledgling school of thought is a step towards empowerment.

The academic understanding of the indigenous self is proven to have uplifted the bar of
camaraderie, nationalism, people’s participation, and involvement amongst nations, as exemplified by
great historical figures, such as Leonidas of Sparta, Mao Tse Tung of China William “Braveheart” Wallace
of scotland, george Washington and Abraham lincoln of the united states, and Bonifacio, luna, and Rizal
in the Philippines. Their legacies are an affirmation of the impact of these internalized beliefs and
articulation given their indigenous understanding and practice (pagka-makabayan) on institutions. Such
an impact is reflected by their experiences in their indigenous conception(s) while forming their unique
and appropriate responses to certain historical events.

For instance, one of the main reasons of the Propaganda and Katipunan movements was
secularization, even though religious beliefs helped form one’s identity and self-determination. In his
paper entitled Combat Liberalism, Chairman Mao relied on the Chinese personhood to maintain
discipline and loyalty to an army battered by man and nature (The Long March) to help them hold their
ground despite the seemingly insurmountable odds against them: one man uniting one million. leonidas
and the mighty spartan had full grasp of their indigenous self, enabling them to operate and achieve goals
in the gates of Thermopile. What is certainly assuring is the fact that indigeneity is sufficient, sustainable,
and available and is present in all the processes of decision-making, ways of thinking, response, goal-
setting and other vital and peripheral processes of social and institutional life.

The approach of making an annotation of the pagkataong Pilipino seem to look unconventional,
but how many books contain the phrase “...for Filipinos?” We must consider whether it suits the Filipino
psyche and is descriptive of the Filipinos’ predilections towards management, leadership, politics,
governance, finance, argumentation, debate, and a myriad of other subjects and topics in the academe
and in the industry. Conscious and deliberate steps must be taken to provide what are deemed necessary
for the proliferation and cultivation of Filipino understanding, especially in the context of nationalism
and patriotism. How do we, as a nation, relate to such a doctrine and how much of it do we understand?
How good are we in the praxis of the aforementioned ideas? Common questions, yes, but their relevance
is but a common sense if we ought to be one nation.

“Negosyo o kalayaan? Bayan o sarili?

Pumili ka!” - Heneral Luna

Every society sets an important objective to inculcate patriotism among

citizens using all available cultural, educational, societal, and political mechanisms.
literary works, sculptures, and paintings are often used to eternalize a country’s
patriots. Educational systems explicitly attempt to impart patriotism as a value by glorifying the lives of
patriots, by presenting history and geography in ways that shed positive light on the group and country,
and by emphasizing the importance of patriotism through national holidays that commemorate the birth
and/or death anniversaries as well as the achievements of national heroes. Patriotism—both as a slogan
and a symbol—exerts a strong influence on human behavior. There is a constant call for patriotic
sacrifice in every group of nation. Group members may even be asked to give up their personal
convenience, the pursuit of their goals, and the fulfillment of their needs for the benefit of their country
and group.

Ethnicity is instrumental if we are to clearly concretize the feel of nationalism. With the way one
becomes loyal to his/her ethnic group and the pride and sense of identity one has in being the person
he/she is, it is safe to assume that the flames of nationalism starts as a glint of ethnic fervor.

Cultural identity, according to Felipe De Leon, Jr., “is the sine qua non for being active in the world.
It is the fundamental source of social empowerment [the unique totality of the world views and values,
core principles and ideas, belief systems, knowledge, skill, and practices shared by a society’s core
cultural identity].” With this being said and recognizing the diversity of ethnicity, would it not endanger
the very existence of patriotism and nationalism? let us put it this way, if every tribe works for the glory
and honor of the Filipino race, if every tribe commits its genius, wisdom, and ethos for the attainment of
the common good (such as peace, order, and progress), persevere in its affairs, and conduct business
morally, then it can pass on the understanding of how to revere the land and how to respond to the issues
in defense of the land and community. Indeed, ethnicity, is an important component in attaining
nationalism and patriotism. Someone who is deemed makabayan is one who has a mature sense of one’s
ethnicity and must surpass or exceed the same.

Patriotism is one of the most fundamental forces of nature—one that benefits people across
generations. On the one hand, Johnson (1990) presents three mechanisms that help explain patriotic
behavior:

a. Association between familiarity and kinship;

b. Matching between genotype (kin selection and is a product of natural selection) and phenotype
(individuals who are not related but engage in altruistic exchanges); and
c. Connection between kinship and location.

The development of patriotism is not solely in terms of evolutionary forces, rather, it also features
socialization, which is an important instrument in forming feelings of “kinship” and reciprocal altruism.

As mentioned earlier, societies develop social responsibility through such mechanisms as language,
customs, monuments, collective memory, literature, symbols, and ceremonies.

On the other hand, Nathanson, as cited by staub and Bar-Tal (1997), elaborates that patriotism is a
combination of four attitudes:

a. A special affection for one’s country;

b. A sense of personal identification with one’s country;
c. A special concern for the well-being of one’s country; and
d. A willingness to sacrifice in order to help to promote a country’s good.

Patriotism has two different phases of development. In the first phase, when nation-states are being
established, patriotism as an inclusive force is considered a kind of “civil religion” that serves to
strengthen the cohesiveness of the nation.
 Patriotic acts require devotion, are motivated “by a concern for the good of one’s country,” and
are endowed with hope for a better future. Motivation is a crucial criterion for judging an act as patriotic,
but this must be based on a voluntary role obligation and must stem from a conscious and rational
decision. While the state entails political obligations that mean ongoing civic concern for the welfare and
interest of one’s state, the nation enlists national obligation, which implies “the reflective acceptance of
an ongoing commitment to participate in a critical debate about the nature of the national culture.”

The nation is the unit within which patriotism develops. Patriotism typically develops within a
group of people as a result of the state’s deliberate efforts to idealize common cultural characteristics
and experiences and to mobilize people around them. This process is designed to create a deeper and
broader sense of loyalty, which extends even to people who are not part of one’s immediate community
but are part of the larger nation. In addition, patriotism can serve as a major source of legitimacy and
popular support for a group’s leadership.

In economic terms, patriotism means protecting domestic trade and industry by minimizing
imports. Not only should the state maintain high duties on imported goods, but its citizens should also
demonstrate economic responsibility by preferably buying domestic goods and minimizing the
consumption of imported, luxury products. Furthermore, members of the patriotic societies aim to
increase productivity in all professions in order to ensure the state’s self-sufficiency in the long run. In
the past, no element was considered too big or too small with regards the overriding goal of promoting
the economic progress of the country. In fact, it was considered patriotic to cultivate flax, hemp and
potatoes; to weave linen; to set up beehives; produce soap from fish, bread from bone meal; to skin dead
animals; and to use peat as fuel, among many other things.

Moreover, the multifaceted nature of patriotism requires interdisciplinary study. Patriotism is a

psychological phenomenon that has cognitive, affective, and behavioral components. Individuals acquire
it, maintain it, and express it in the service of their personal needs. They differ in the nature of their
patriotism and may change the object of such emotion. For example, people migrate to new states, form
new social identities, and develop new patriotic attachments. someone who was a patriot in one state
may become a patriot in another, even fight with patriotic fervor against fellow countrymen of one’s
former homeland. The need for identity, the fulfillment of other needs that patriotism serves, and the
demand of a new country and fellow countrymen for allegiance all contribute to this realignment of
attachment.

To better understand patriotism, two concepts are considered essential: civic virtue and deeds
for the fatherland. The citizen should have the proper disposition and also be mindful when it comes to
using his/his abilities for the state. Citizenship gave an obligation to commitment and enthusiasm,
whereas patriotism was contrasted to apathy and selfishness. Thus patriotism can be understood as an
activity and one could not be passive and patriotic at the same time. The citizens’ love of country could
only unfold if they could bring their influence to achieve fruition and if the government allows them to
be actively engaged in the affairs of the state.
In other words, patriotism provides the glue that binds together the individual, the group, and the
territory in which the group resides.

What is Nationalism?
 Nationalism and patriotism show the relationship of an individual towards his/her nation. The
two are often confused and frequently believed to mean the same thing. However, there is a vast
difference between these concepts. For one “nationalism” means to give more importance to unity by
way of a cultural background, including language and heritage, whereas “patriotism” pertains to the love
for nation, with more emphasis on values and beliefs.

According to Feshback and sakano, as cited by staub and Bar-tal (1997), nationalism is a feeling
of national superiority, in contrast to patriotism, which refers to love of nation. Johnson defined
nationalism as a “commitment, principle, sentiment, or ideology that nations should be self-governing,”
suggesting that it overlaps with patriotism only when the members of a state are coterminous with a
particular homogenous ethnic group. Meanwhile, Worchel and Coutant (1997) differentiate between the
psychological nature of nationalism and patriotism, suggesting that nationalism is defined as “an
attachment to a nation characterized by a desire to enhance one’s personal welfare and thus is inherently
selfless.”

Patriotism is preceded by the development of national consciousness, which fosters common

elements that represent special bonds tying the group members together. A basic assumption of
patriotism differs fundamentally from the romanticized notion of this concept. Nationality is believed to
be a natural part of a person’s identity, as revealed in both material culture (clothes, food, and national
symbols) and in the character and behaviors of the individual. In this concept of nationalism, self-image
is not an “ism” or an ideology, but a basic condition for human existence. The nationality of the individual
is perceived as inevitable, fixed, and determined from the moment of birth; it cannot be acquired nor can
others disclaim a person’s national identity. The nationalist movement is far more descriptive and
maintains that the national character has existed since time immemorial.

Most nationalists assume that their country is better than any other, whereas patriots believe that
their country is one of the best but can still be improved in many ways. Patriots tend to believe in friendly
relations with other countries, while some nationalists do not hold the same belief. Nationalism gives a
feeling that one’s country is superior to another in every aspect; hence, it is often described as the worst
enemy of peace according to the great thinker george orwell. Another important difference between
nationalism and patriotism is that patriotism does not pave the way for enmity towards other nations,
rather, it actually helps strengthen the admiration towards one’s own country.

The concept of “nationalism” refers to several phenomena. First, it refers to the within-group
motivation for actions aimed at creating a state. This type of nationalism arises from a past history of
suffering and aims to create self-determination and a new, better identity. second, it refers to the
motivation to enhance the group’s power, wealth, and influence. Third, it refers to identity-building
actions other than the creation of a state.

Keilman, as cited by Staub and Bar-Tal (1997), identifies the two types of attachment to a nation:
sentimental and instrumental. The former is based on the perception that the group represents (i.e.,
reflects, extends, or conforms) personal identity, whereas the latter is based on the perception that the
group meets the needs and interest of its members. Specifically, the attachment to the homeland reflects
the need for self-protection (i.e. security, food, personal space) and self- transcendence (i.e., power,
wealth, stability, and continuity), both of which are fulfilled by patriotism.
 The claim to nationhood is addressed not only to putative members of the nation, but also to those
who are in a position to validate such a claim. The power to validate claims to nationhood resides above
all with the state, although influential non-state actors may also play important roles. The basic work is
done by the category “nation” in the context of nationalist movements—ones that create a polity for a
putative nation. In other contexts, the category “nation” is used in a very different way, that is, it is used
not just to challenge the existing territorial and political order, but to create a sense of national unity for
a given polity. This is the sort of work that is often called “nation-building,” of which we have heard much
of late. It is this sort of work that has been undertaken—with varying but not particularly impressive
degrees of success—by leaders of post-colonial states who won independence, but whose populations
remained deeply divided along regional, ethnic, linguistic, and religious lines.

Why should We study patriotism and nationalism?

“Upang maitindig natin ang bantayog ng ating lipunan, kailangang radikal nating
baguhin hindi lamang ang ating mga institusyon kundi maging ang ating pag-iisip
at pamumuhay. Kailangan ang rebolusyon, hindi lamang sa panlabas, kundi lalo na
sa panloob!” - Apolinario Mabini

La Revolucion Filipina (1898)

It is difficult to “teach an old dog with a new tricks.” According to Bob Proctor a famous
inspirational speaker, the uneducated individuals in the twenty-first century are those who cannot learn,
unlearn, and re-learn. We have so much information that is available today, thus causing information
overload for the casual audience. However, what is lacking in us is “wisdom,” which emanates from
ourselves, in particular, from having a deep knowledge of our identity. This is the essence of patriotism
and nationalism.

The goal of a good citizen should be to practice the virtue of patriotism. Our country, next to god
and our parents, is our greatest benefactor. Being the land of our birth and the land where we live, our
country deserves our love and devotion. We should love our motherland not only because it is the source
of our very own existence, but also because we owe allegiance to her in the same way as we owe loyalty
to our god and our parents.

While it is true that the concepts of patriotism and nationalism emanate from Europe and our
ancestral frame of thinking is based on their idea because we were under Spanish and American colonial
rule, its nature is innate in any civilized society. However, we only learn from them, but we are ultimately
not like them. It is like a person being raised and imbued with certain values by his/her parents. since
our birth, our parents have been responsible for molding us to become humans; however, as we mature,
we become responsible for creating our own identities. Countries like the United Kingdom, the United
States and even ancient Greek and Rome are just our role models, and their experiences can be used as
we reflect on ourselves as a nation.

Indigenous Community And Early Filipino Concept Of Patriotism

 “We own the land and mock us saying, ‘Where is your title?’ when we ask the meaning of
your words you answer with taunting arrogance, ‘Where are the documents to prove that
you own the land?’ Titles? Documents? Proof of ownership? Such arrogance to speak of
owning the land when we instead are owned by it. how can you own that which will outlive
you? Only the race owns the because the race lives forever.”

-Macli-ing Dulag
Kalinga Chief, Defender of the Cordillera

To claim a place is the birthright of every man. If the lowly animals have claimed their place, how
much more can be said of man’s ability to do the same? Man is born to live. According to the beliefs of
some of our ancestors, Apo Kabunian, loved us all, gave us life, and placed us in the world to live human
lives. Where then shall we obtain life? From the land. Hence, to work is an obligation and not merely a
right. In tilling the land, you possess it; land is a grace that must be nurtured. In fact, to enrich the land
and make it productive are the eternal exhortations of Apo Kabunian to all his children. Land is sacred,
land is beloved, and from its womb springs our Kalinga life.
The following excerpt is taken from a presentation of Bro. Carl gaspar entitled The Quest for a
Mindanaoan Indigenous Philosophy:

“[In] the words of Datu Kajogjog of the respected Manobo tribe, ancestral domain is the life and blood of
our race. This was given to us by the Magbabaya so that our race will live on. Thus, we are ordered by the
Magbabaya to care for, defend our lands just as the Magbabaya cares for us and defends us. When we speak
of the right of of self-determination, this is related to our ancestral land. What else will we manage or care
for if our lands are lost, not respected, [and] not recognized? How will we ensure the customs and traditions
our very people will live on? As a nation, have we asked ourselves this question? Do we enter the uniformed
service for the protection of our motherland or do we do all endeavors for the benefit of our country and
for the betterment of the Filipino nation?

In this light, one wonders what could have been the outcome of our country if we have applied
the indigenous wisdom of Datu Kajogjog and Datu Dulag on how to relate to the land (ang tahanan ng
ating lahi na kumupkup at tumulong upang maging malagaya, malakas at kapakigpakinabang). This is
tantamount to embracing a serious effort to discipline one’s self and dedicate ones’ efforts to attaining a
good amount of competencies and skills that are necessary in the conduct of service (bilang ganti), which
are tangible, meaningful, moral, and transformative and are done for the love of country (para sa
bayan).Such an indigenous understanding must be the fountain of one’s desire to serve and protect
his/her motherland beyond regional boarders and ethnicity. In other words, though ethnicity must be
the source of love for one’s country, it should not be the limit of such love; if we are to be true Filipinos,
we must act as one and move as one ethnicity. Moreover, regionalism should enliven nationalism and
patriotism. We can be one family under such an orientation if we are to achieve great feats as a nation.
As a great general once said “Ang sumumpa ng katapatan sa rehiyon at tribo, yan ang patunay na hindi
pa tayo handa sa ating sariling kalayaan.” The question now arises,are we ready to become more than
just a tribe and more than just a “family?” Are we prepared to become Filipinos?

We have to learn from other countries’ experiences, particularly on how they demonstrated their
patriotism and nationalism and how these contributed to nation-building as a whole. Moreover, we must
re- learn our history so that we can better internalize and appreciate the freedom that we have now and
give credit to those who sacrificed their lives to achieve the freedom we are enjoying. We must also
unlearn different practices that weakened our nation and caused fragmentation. We are “Filipino” by
birth and by blood and “Philippines” is our beloved country. Therefore, it is our duty to defend our
country from internal and external threats as this is the only way for us to preserve our democracy and
our identity as “Filipinos.”

We can learn so much from our first people (indigenous people) for they had deep intimacy with
the land, which was ingrained in their way of life—almost like second nature to them. We can also gain
insights from their tradition so that we can re-orient ourselves to values that are fundamental in allowing
us to demonstrate the makabayan spirit among civilians, most especially in serving the government.
Nothing is far noble a profession than public service; if you love your country, you will look after its
welfare and the welfare of its people. For this, we must attain a decent degree of admiration. Mga Aral
Nang Katipunan [ ng mga A.N.B. ]
Emilio Jacinto

1. Ang kabuhayang hindi ginugugol sa isang malaki at banal na kadahilanan ay kahoy na

walang lilim, kundi damong makamandag
2. Ang gawang magaling na nagbubuhat sa pagpipita sa sarili, at hindi sa talagang nasang
gumawa ng kagalingan, ay di kabaitan.
3. Ang tunay na kabanalan ay ang pagkakawang gawa, ang pagibig sa kapua at ang isukat ang
bawat kilos, gawa’t pangungusap sa talagang Katuiran.
4. Maitim man at maputi ang kulay ng balat, lahat ng tao’y magkakapantay; mangyayaring
ang isa’y higtan sa dunong, sa yaman, sa ganda...; ngunit di mahihigtan sa pagkatao.
5. Ang may mataas na kalooban inuuna ang puri sa pagpipita sa sarili; ang may hamak na
kalooban inuuna ang pagpipita sa sarili sa puri.
6. Sa taong may hiya, salita’y panunumpa.
7. Huag mong sasayangin ang panahun; ang yamang nawala’y magyayaring magbalik;
nguni’t panahong nagdaan na’y di na muli pang magdadaan.
8. Ipagtanggol mo ang inaapi, at kabakahin ang umaapi.
9. Ang taong matalino’y ang may pagiingat sa bawat sasabihin, at matutong ipaglihim ang
dapat ipaglihim.
10. Sa daang matinik ng kabuhayan, lalaki ay siyang patnugot ng asawa’t mga anak; kung ang
umaakay ay tungo sa sama, ang patutunguhan ng iaakay ay kasamaan din.
11. Ang babai ay huag mong tignang isang bagay na libangan lamang, kundi isang katuang at
karamay sa mga kahirapan nitong kabuhayan; gamitan mo ng buong pagpipitagan ang kaniyang
kahinaan, at alalahanin ang inang pinagbuhata’t nagiwi sa iyong kasangulan.
12. Ang di mo ibig na gawin sa asawa mo, anak at kapatid, ay huag mong gagawin sa asawa,
anak, at kapatid ng iba.
13. Ang kamahalan ng tao’y wala sa pagkahari, wala sa tangus ng ilong at puti ng mukha, wala
sa pagkaparing kahalili ng Dios wala sa mataas na kalagayan sa balat ng lupa; wagas at tunay na mahal
na tao, kahit laking gubat at walang nababatid kundi ang sariling wika, yaong may magandang asal, may
isang pangungusap, may dangal at puri; yaong di napaaapi’t di nakikiapi; yaong marunong magdamdam
at marunong lumingap sa bayang tinubuan.
14. Paglaganap ng mga aral na ito at maningning na sumikat ang araw ng mahal na Kalayaan
dito sa kaabaabang Sangkalupuan, at sabugan ng matamis niyang liwanag ang nangagkaisang
magkalahi’t magkakapatid ng ligaya ng walang katapusan, ang mga ginugol na buhay, pagud, at mga tiniis
na kahirapa’y labis nang natumbasan. Kung lahat ng ito’y mataruk na ng nagiibig pumasuk at inaakala
niyang matutupad ang mga tutungkulin, maitatala ang kaniyang ninanasa sa kasunod nito.

Learning Activities:

Review of Concepts:
• “Patriotism” is defined as “love of one’s country” or one’s “country of birth” because it is
the land of one’s forefathers.
• Ethnicity is instrumental if we are to clearly concretize the feel of nationalism. With the
way one becomes loyal to his/her ethnic group and the pride and sense of identity one has
in being the person he/she is, it is safe to assume that the flames of nationalism starts as
a glint of ethnic fervor.
• Nationalism and patriotism show the relationship of an individual towards his/her nation.
The two are often confused and frequently believed to mean the same thing. However,
there is a vast difference between these concepts. For one “nationalism” means to give
more importance to unity by way of a cultural background, including language and
heritage, whereas “patriotism” pertains to the love for nation, with more emphasis on
values and beliefs.

CHARACTER FORMATION NATIONALISM AND PATRIOTISM

General Concepts of Character

The term was derived from the Greek word “charassein”, referring to an engraving
instrument; originally used of a mark impressed upon a coin or the mark cut by it. Then it was applied
to a distinctive mark of the personality ; and gradually, to the sum total of such marks, each individual
one is being called characteristics (Bartemeier, 2009). Basically, character is defined as psychological
notion that refers to all the habitual ways of feeling and reacting of a person that distinguish one
individual from another. It is the trademark of being a person.

Character as defined by the American Psychiatric Association, signifies the relatively fixed
or continuing group of an individual personality attributes of a person or the characteristic pattern of
behavior of an individual. The social, emotional and intellectual manifestations of a character are called
personality, and character is roughly equivalent to personality.

Harbans (2011) noted that character is the index of the state of mind of a person. It is a
sum total of motivation one gives to the persons around him and also does course correction whenever
there is a dire need of same. It may differ as an individual differs but one thing is certain the special
characteristics form the solid basis of his ability in the society of which he is a part. Character, thus is an
index of a person’s standing in the society.
 What is Character Formation?

Character formation as defined by Donald(2006), is the process by which the individual,

through interaction of biological transmitted predispositions with the environment, develops stable
pattern of functioning , thinking and feeling. It is also known as, Character Building. It is that deeply
internalized patterns of values and attitudes and the consequent actions that are often established in
precognitive times of life through the natural and normal education patterns that are appropriate for
young children. Nursing, weaning, toilet, training, birth of siblings and the early relationship to the
parents (especially to the mother) are some of the examples of character formation. Character traits are
usually formed through the identification with parents and other important adults in the child’s
environment.

Everyone is partly responsible for one’s character. Aristotle noted that character develops
over time as one acquires habit from parents and the environment either through reward and
punishment. Developing a good character is much learning to play a musical instrument. Initially, an
individual may be under some pressure to practice, but eventually, enjoys playing with skill and
understanding (Hartman, 2013).

CONTRIBUTING FACTORS FOR CHARACTER FORMATION

Parental Influence

Parental influence is the most important of all the factors responsible for personality
development. The way parents behave with the child, how much he is allowed to socialize, the kind o
culture he is subjected to by them, and the emotional make-up of his parents, all these have a great
bearing on the child’s mental growth. In early stage of their human existence, children adapt their
parent’s mannerism. Thus, parents should be careful in their ways for they establish a great influence to
their children’s character.

Home Environment

Home as cradle of human character and personality largely contribute to the character
formation of a child. It is said that the parents are the first educators of the children. It is their parental
guidance and discipline that creates the kind of character, personality and attitude the child has.

Parents should make sure that the child incorporates the positive emotions in his
personality and stays away from the negative ones. A child need both his parents, to develop his
personality. An absentee father can be a negative influence on the child. To make a child a confident,
positive person, parents should avoid being too authoritative, trying to discipline excessively, criticizing
the child, discouraging him, comparing him with others, and being partial.

3. School Environment

To perfect the total development of a child’s character and attitude, besides the home
environment, a child’s school environment too plays a major role in shaping a child’s personality. Once
a child starts going to school, he learns how to interact and deal with his peers. He comes to know how
to engage in “playing” according to the rules and regulations. He gets educated, learns how to read, write
and communicate effectively. A child’s personality is greatly influenced by the way he is treated at
school, both by his teachers as well as his peers. The school reinforce the education that the child needs
that home fails to provide.

4. Culture

Everyone has different character and values because of the different cultures where everyone
is exposed. Sociologist found out that different cultures have different values and a child grows up with
them, sub-consciously absorbing the same. Influence of culture in personality and social development
cannot be ignored. Those who were born and grown up in western countries are influence by the
individualistic and competitive, while those children brought up in Asian, African and South American
countries are taught to be cooperative.

Infancy, toddler-hood, preschool and school age are the various phases that a child passes
through and each of these stages has its own share of problems and challenges, which a child has to
overcome, with his parent’s assistance, to turn out to be a well-developed personality.

FACTORS THAT INFLUENCE FILIPINO CHARACTER FORMATION

By: Sen. Leticia Ramos Shahani

1. Home environment
2. Social environment
3. Culture and language
4. History
5. Educational system
6. Religion
7. Economic environment
8. Political environment
9. Mass media
10. Leadership and role model

Determining Character or Personality Types

Five (5) Factors that determine character or personality traits.

1. Openness: appreciation for a variety of experiences.

2. Conscientiousness: planning ahead rather than being spontaneous.
3. Extraversion: being sociable. Energetic and talkative.
4. Agreeableness: being kind, sympathetic and happy to help.
5. Neuroticism: inclined to worry or be vulnerable or temperamental.

General Types of Characters

1. Positive Character/ Good Character/ Positive Trait – These are attributes such as integrity,
honesty, courage, loyalty, fortitude, and other important virtues that promote good behavior
and habits.

2. Negative Character/ Negative Trait – a person’s predisposition to commit evil acts.

3. Neutral Character/ Neutral Trait – Commonly used to describe a person who doesn’t pick sides
in disputes; neutral also pegs anything that refuses to be bold.

Types of Character

1. Self-realized Character. A person with this type of character is ever enthusiastic for he knows
his potentialities and limitations. This sort of a character is an asset not only to the family but
also the society in which person lives.
2. Covetous Character. This refers to a jealous or acquisitive character. It is held that, persons with
greed will endeavor to go all out in collecting worldly possessions and fulfilling his personal
petty ambitions by adopting any means open to him even crossing all the limits of moral and
ethical limits.
3. Superstitious Character. In a way all are superstitious bur when we’re over superstitious then
problem starts. It is not merely bad for the individual concerned but also for those who come in
contact with this unpredictable person, who may change his tag any moment thus leaving
everybody around in the lurch. Too much reliance on superstitions also robs us of scientific
temper and forward looking approach in our life. But we should not compare superstitious and
traditionalists.
4. Egoistic/ Overbearing/ Bossy/ Tall-Talker. The person who thinks that world runs due to him
and everything and everybody should respect him as such. His overbearing and bossy
disposition puts him in the category of hard-to-please (fastidious). This person learns his lesson
after sometimes. This fellow with “IDAMN-CARE-ATTITUDE” hardly cares for others. This sort
of egocentric character is the bane of any society, irrespective of their status in the society.
5. Anti-social Character. A person who neither cares for the norms set by the society nor cares for
the moral or ethical values is an anti-social character. This character is both a sinner and a
criminal. He could also be termed as an offensive character. This like character resorts to offense
besides being abusive on even a pretext. This anti-social behavior cuts him off from the
community in which he is living and has to fend for himself ultimately for his acts of omissions
and commissions.
6. Insincere Character. When a person does something good for us, we express our sincere thanks
and go extra mile in being sincere to that person in whatever way it is possible for us.
Contrarily, a person who thinks other is there for serving him is and is without any warmth in
 the feeling for others. This like person is not only an insincere to his own family, society and
even to the Creator who had created him.
7. Complacent Character. We all should have confidence on ourselves. It is good for day to day
functioning of our society. But when we cross the threshold of
confidence and step into the realm of complacency then problem starts. A person who
imbibes this traits finally faces ignoble defeat for being so and learns a lesson.

THE SIX PILLARS OF GOOD CHARACTER

1. TRUSTWORTHINESS
This is the pillar of good character that is considered the most complicated of the six core
ethical values and concerns a variety of qualities like honesty, integrity, reliability and loyalty.
a. Honesty
There is no more fundamental ethical value than honesty. Honesty is associated with
honor. Thus, a person of honesty is a person of honor and he is admired and trusted because of
his being straightforward. A person of good character must be a person of honesty in both
communications and conduct. Honesty in communications is expressing the truth as best we
know it and not conveying it in a way likely to mislead or deceive.
THREE DIMENSIONS OF HONESTY
1. Truthfulness. Presenting the facts to the best of our knowledge. Take note that, intent is the
crucial distinction between truthfulness and truth itself. Being wrong is not the same thing
as lying, although honest mistakes can still damage trust in so far as they may show sloppy
judgment.
2. Sincerity. One must observe genuineness, being without trickery or duplicity for it precludes
all acts, including half-truths, out-of-the-context statements, and even silence, that are
intended to create beliefs or leave impressions that are untrue or misleading.
3. Candor. In relationships involving legitimate expectations of trust, honesty may also require
candour, forthrightness and frankness, imposing the obligation to volunteer information
that another person needs to know.
4. Integrity. Persons of integrity are those who acts according to his beliefs, not according to
expediency. He is also consistent. There is no difference in the way he makes decisions from
situation to situation; his principles don’t vary at work or at home, in public or alone. The
person of integrity takes time for self-reflection, so that the events, crisis and seeming
necessities of the da do not determine the course of his moral life. He stays in control. He
may be courteous, even charming, but he is never duplicitous or unfaithful. He never
demeans himself with obsequious behavior toward those he thinks might do him some
good. He is trusted because you know who he is: What you see is what you get. People
without integrity are called “hypocrites” or “two-faced”.
5. Reliability (Promise-Keeping) Reliable persons are those who keep their promises for he
believe that doing so create legitimate basis for another person to rely on him, and that he
undertake special moral duties. They accept the responsibility of making all reasonable
efforts to fulfil their commitments. Because promise-keeping is such an important aspect of
trustworthiness.
CONSIDERATIONS TO MAINTAIN RELIABILITY
 1. Avoid Bad-Faith Excuses - interpret your promises fairly and honestly. Don’t try to
rationalize non-compliance.
2. Avoid Unwise Commitments – before making a promise consider carefully whether you
are willing and likely to keep it. Think about unknown or future events that could make
it difficult, undesirable or impossible. Sometimes, all we can promise is to do our best.
3. Avoid Unclear Commitments – be sure that when you make a promise, the other person
understands what you are committing to do. b. Loyalty
To be trusted one must be loyal to his or husband or wife, friends, employer, employee
organization, citizen and country. Our relationships with other people creates an expectation of
allegiance, fidelity and devotion. Hence, loyalty is a responsibility that each one should develop
and maintain to promote the interests of certain people, organizations or affiliations. This duty
goes beyond the normal obligation we all share to care others. However, one should not sacrifice
ethical principles when giving allegiance, fidelity and devotion to the other people to preserve
his or her integrity. He should prefer not to be loyal than lose his credibility, integrity and dignity.
We are only demanded to go with what is right and legal. We should rather choose to lose our
relationship with others than our legitimacy. So many individuals and groups make loyalty claims
on us that we must rank our loyalty obligations in some rational fashion. For example, it’s
perfectly reasonable, and ethical, to look out for the interests of our children, neighbours or co-
workers in doing so. To be loyal we must develop the ability of safeguarding confidential
information. However, when keeping a secret breaks the law, threatens or jeopardize others, it
is more important to “blow the whistle”. Employees and public servants have a duty to make all
professional decisions on merit, unimpeded by conflicting personal interests. They owe ultimate
loyalty to the public.

2. RESPECT

The Golden Rule in Human Relation, “Do unto others as you would have them do unto you,”
perfectly illustrates “respect” when respect is observed we would prevent and pre-empt
violence, humiliation, manipulation and exploitation. It reflects notions such as civility, courtesy,
decency, dignity, autonomy, tolerance and acceptance. Everyone has a right to be treated with
dignity. We certainly have no ethical duty to hold all people in high esteem, but we should treat
everyone with respect, regardless of who they are and what they have done. We have a
responsibility to be the best that we can be in all situations, even when dealing with unpleasant
people.

Qualities of a Respectful Person

1. Ability to Listen – When somebody is talking he is attentively listening.
2. Treats Others with Consideration – Respectful person doesn’t resort to intimidation, coercion or
violence except in extraordinary and limited situations to defend others, teach discipline,
maintain order or achieve social justice. They allow all individuals, including maturing children,
to have a say in the decisions that affect them.
3. Capable of Accepting Individual differences and Beliefs – Respectful individuals without
prejudice openly accepts principles and ideologies of others. They judge others only on their
negative character, abilities and conduct.
 3.RESPONSIBILITY

It is understood that life is full of choices and everyone has its own judgement and
decisions to take in life. However, we are expected to be responsible for our actions and behaviours as
rational being. Being responsible means to take charge and be accountable of the consequences of what
we think and do. Our capacity to reason and our freedom to choose make us morally autonomous and,
therefore, answerable for whether we honor or degrade the ethical principles that give life meaning and
purpose. Thus, an individual must be responsible and accountable, pursue excellence and exercise self-
restraint. They exhibit the ability to respond to expectations.

QUALITIES OF A RESPONSIBLE PERSON

a. Sense of Accountability
An accountable person leads by example and doesn’t shift blame or claim credit for the
work of others. He considers the likely consequences of his behavior and associations. He
recognizes the common complicity in the triumph of evil when nothing is done to stop it.
b. Pursuit of Excellence
Responsible person shows diligence what he is doing, careful in his actions, prepared and
informed. They finish what they started, overcoming rather than surrendering to obstacles. They
avoid excuses such as, “that’s the way I am.” Or “It’s not my job.” Or “it was legal,” and always look
for ways to do their work better.
c. Self-Restraint
Responsible people exercise self-control, restraining passions and appetites (such as lust,
hatred, gluttony, greed and fear) for the sake of longer-term vision and better judgment. They
delay gratification if necessary and never feel it’s necessary to “win at any cost”. They realize they
are as they choose to be, every day.

4 . FAIRNESS

This pillar of good character involves issues of equality, impartiality, proportionality,

openness and due process. It is unfair to handle similar matters inconsistently, and to impose
punishment that is not commensurate with the offense. The basic concept seems simple, intuitive, yet
applying it in daily life can be surprisingly difficult. Fairness is another tricky concept, probably more
subject to legitimate debate and interpretation than any other ethical value. Disagreeing parties tend to
maintain that there is only one fair position (their own, naturally). But essentially fairness implies
adherence to a balanced standard of justice without relevance to one’s own feelings or inclinations.
Unfair person do not scrupulously employ open and impartial processes for gathering and evaluating
information necessary to make decisions. In contrast fair people do not wait for the truth to come to
them; they seek out relevant information and conflicting perspective before making important
judgments. They make decisions objectively without favouritism or prejudice. They don’t take
advantage of the weakness or ignorance of others.

5 . CARING

Caring is the heart of ethics, and ethical decision-making. It is scarcely possible to be truly
ethical and yet unconcerned with the welfare of others. That is because ethics is ultimately about good
relations with other people. It is easier to love “humanity” than to love people. People who consider
themselves ethical and yet lack a caring attitude toward individuals tend to treat others as instruments
of their will. They rarely feel an obligation to be honest, loyal, fair or respectful except in so far as it is
prudent for them to do so, a disposition which itself hints at duplicity and a lack of integrity. A person
who really cares feels an emotional response to both the pain and pleasure of others. The highest form
of caring is the honest expression of benevolence, or altruism. This is not to be confused with strategic
charity. Gift to charities to advance personal interests are a fraud. That is they aren’t gifts at all. They’re
investments or tax write-offs.

6 . CITIZENSHIP

This pillar of good character includes civic virtues and duties that prescribe how we ought
to behave as part of a community. The good citizen knows the laws and obeys them. He volunteers and
stays informed on the issues of the ay, the better to execute his duties and privileges as a member of a
self-governing democratic society.

CHARACTER TRAITS

1. Alertness – being aware of what is taking place around.

2. Attentiveness – showing the worth of a person or task by giving undivided concentration.
3. Availability – making own schedule and priorities secondary to the wishes of those being
served.
4. Benevolence – giving to others basic needs without the motivation for acquiring personal
rewards.
5. Boldness – confidence that what is say or do is true, right, and just.
6. Cautiousness – knowing how important right timing is in accomplishing right actions.
7. Compassion – investing whatever is necessary to heal the hurts of others.
8. Contentment – realizing that true happiness does not depend on material conditions.
9. Creativity – approaching a need, a task, or an idea from a new perspective.
10. Decisiveness – the ability to recognize key factors and finalize difficult decisions.
11. Deference – limiting freedom so not to offend the tastes of others.
12. Dependability – fulfilling what is consented to do, even if it means unexpected sacrifice.
13. Determination - Purposing to accomplish right goals at the right time, regardless of the
opposition.
14. Diligence – investing time and energy to complete each task assigned.
15. Discernment – understanding the deeper reasons why things happen.
16. Discretion – recognizing and avoiding words, actions and attitudes that could bring undesirable
consequences.
17. Endurance – the inward strength to withstand stress and do the best.
18. Enthusiasm – expressing joy in doing and accomplishing each tasks.
19. Faith – confidence that actions rooted in good character will yield the best outcome, even when
it’s not personally observed.
20. Flexibility – willingness to change plans or ideas according to the direction of the authorities.
21. Forgiveness – clearing the record of those who have wronged and not holding a grudge.
22. Generosity – carefully managing resources to be capable of freely giving to those in need.
23. Gentleness - showing consideration and personal concern for others.
24. Gratefulness – letting others know by one’s words and actions how they have benefited one’s
life.
25. Honor – Respecting those in leadership because of the higher authorities, they represent.
26. Hospitality – cheerfully sharing food, shelter or conversation to benefit others.
27. Humility – acknowledging that achievement results from the investment of others in one’s life.
28. Initiative – recognizing and doing what needs to be done before being asked to do it.
29. Joyfulness – maintaining a good attitude, even when faced with unpleasant conditions.
30. Justice – taking personal responsibility to uphold what is pure, right and true.
31. Loyalty – using difficult times to demonstrate commitment to those being served.
32. Meekness – yielding personal rights and expectations with a desire to serve.
33. Obedience – quickly and cheerfully carrying out the direction of the superior.
34. Orderliness – arranging self and surroundings to achieve greater efficiency.
35. Patience – accepting a difficult situation without giving deadline to remove it.
36. Persuasiveness – guiding vital truths around another’s mental roadblocks.
37. Punctuality – showing esteem for others by doing the right thing at the right time.
38. Resourcefulness – finding practical uses for that which others would overlook or discard.
39. Responsibility – knowing and doing what is expected.
40. Security – structuring one’s life around that which cannot be destroyed orr taken away.
41. Self-control – rejecting wrong desire and doing what is right.
42. Sensitivity – perceiving the true attitudes and emotions of others.
43. Sincerity – eagerness to do what is right with transparent motives.
44. Thoroughness – knowing what factors will diminish the effectiveness of one’s work or words if
neglected.
45. Thriftiness – allowing oneself and others to spend only what is necessary.
46. Tolerance – realizing that everyone is at varying levels of character development.
47. Truthfulness – earning future trust by accurately reporting past facts.
48. Virtue – the moral excellence evident in one’s life as consistently doing what is right.
49. Wisdom – seeing and responding to life situations from a perspective that transcends current
circumstances.

THE MOST WELL-KNOWN TRAITS AND ATTITUDES OF THE FILIPINO

POSITIVE TRAITS

1. HOSPITALITY
Hospitality is a trait displayed by every Filipino, characterized by heat-warming
generosity and friendliness exhibited to foreigners and locals alike.
 Filipinos are well-known for being hospitable. This is one of the most popular qualities of
Filipinos.
2. RESPECT
This is often observed – not just by younger people – but also by people of all ages. In the
Philippines, respect for one’s elders is a tradition.
a. Po and Opo – these words are spoken by the Filipinos when talking to elders, or in order to
show respect to persons in authority. These Filipino words means “yes, when answering or
talking to the elders.
b. Pagmamano – another way of showing respect to the elders when greeting them.
c. Filipinos also show respect at work by making a bow to their employers.
3. STRONG FAMILY TIES AND RELIGIONS
Filipinos value their value their family so much that they tend to keep families intact
through the generations. Families go to church and pray together because their religion is
important and creates a strong bond, marking God as the center of their lives. It is a value system
of the Filipinos to pray before eating, going to bed, before the start of the meeting, conferences of
program, gathering, etc. on weekends, most Filipino families make sure to have quality time
together.
4. GENEROSITY AND HELPFULNESS
Aside from being hospitable, Filipinos are also well-known for being generous. They share
what they have to the people around them even when they only have little. When you will be in
trouble, Filipinos cannot refuse to help you. They are always willing to assist you.
5. STRONG WORK ETICHS
Another good thing most Filipinos have is being hardworking people. They are always
willing to work almost the whole day to provide the needs of their families. Aside from their
regular work, Filipinos always find creative ways to look for other sources of income.
6. LOVING AND CARING
Because of their generosity, hospitality and religiosity, Filipinos are found to be sweetest
and most loving people in the world.

POSITIVE TRAITS OF FILIPINOS

1. FATALISM (Bahala na or Come what may attitude)

When Filipinos are facing difficulties and shortcomings they have this attitude of leaving
it up to God to sort things out.
2. MAÑANA HABIT (Procrastination)
True blooded Filipinos have the attitude of causing delays in accomplishing things or
making transactions. When not interested or not in the mood, they wait or reserve until
tomorrow or the next day to finish what they are doing or meeting their transactions.
- The bahala na attitude is the outcome of the mañana habit when task is left undone.
3. CRAB MENTALITY
This is an attitude of some Filipinos where they tend to push each other down to clear the
way for their own gain.
4. HYPOCRISY
This is the trait of the Filipino where criticisms to others failure to live with the moral
standards of the society are inevitable. In the Philippines morality is highly valued, most of us try
 to live up to the standards set by the traditional society. However, as no one is perfect, many of
us are not actually able to sustain these standards.

5 . NINGAS COGON

Most Filipinos are very good at the start when doing something. Nevertheless, after a few hours
or days, that excitement to do or accomplish something is lodt we and become too lazy to finish what
were have started.

6 . TARDINESS (Filipino Time)

Only in the Philippines that we have the so-called “Filipino time” but not exactly referring to
the Philippines standard time, but then again we use it to refer to the “tardiness” of the persons that
we are waiting or who keeps on coming late to the set time schedule of events.

7 . GOSSIPING

Filipinos are fond of talking about other’s business. It is not true that only women are into
gossiping. Even men can also be nosy on other people’s lives. Secrets are brought out; failures and
flaws are emphasized; and relationships are destroyed. Worse, as gossips are passed around, they
tend to be twisted until the final story becomes too far from the original – thus, causing more damage.

8 . BLAMING

Filipinos can sometimes be too selfish-righteous. When mistakes happen, we do not want
to take the blame, we lack humility to accept our failures, and instead we point at others. This shows
how irresponsible we are on our actions. This attitude destroys team work, and reliability becomes an
issue.

9 . SELFISHNESS (being insensitive of others)

Most Filipinos are insensitive to the needs and situations of others. This could be an outcome of
having too many problems that Filipinos are facing and the tendency is to focus on their own needs first
before others.

10 . DISOBEDIENCE TO SIMPLE RULES AND INSTRUCTIONS

Some Filipinos, despite of the understanding of the purpose of laws and ordinances have inability
to observe and follow them. Consequently, crime victimization and accident rate in the Philippines are
constantly rising poverty is getting more rampant and lifestyle development is relaxed.

11 . ATTENTION TAKER
Filipinos are fun and people loving race. Thus attracting attention is natural for them.
Nevertheless, it is a different to be an “epal” or “kapalmuks” – simply, being an attention grabber.
Sometimes, in our desperate need to be the center of attention, we do things that are already
embarrassing like butting in conversations as a know-it-all or by being scandalous.

12 . BEING ONION-SKINNED OR TOO SENSITIVE

 Another habit or attitude that we need to change is our being too proud which usually
results to being oversensitive. If we think highly of ourselves, then we have tendency to put a wall
around us and that a signboard on our forehead saying, “I must be respected.” Therefore, when someone
makes a joke or a not so positive comment about us, we feel like we are not respected and we get
offended. If all people in the country do not know how to accept constructive criticism, then we can
never expect unity.

13 . LIVING BEYOND THEIR MEANS (social climbing)

One of the reasons why a lot of Filipinos live in poverty is because of overspending since
most people want to live an elite lifestyle, many resort to social climbing or living beyond their means.
Sometimes, some of us think that as long as we wear designer clothes and shoes, and we send our
children to the most expensive schools, it is alright to be swimming in credits and loans.

14 . PASSIVITY ( lack of leadership)

Filipino’s lack of initiative for change is also one reason why our country does not
progress. We keep on complaining against the government and the other societal issues. However, we
do not do anything about them one of our excuses is the lack of faith that our small actions can bring
change. However, the worse reason for this could be our lack of care for what is happening around us.
Common Filipinos also lack courage and confidence. If you can notice it, in classrooms, churches, or
conference rooms, most of us don’t like to sit in the front set.

15 . OTHER NEGATIVE TRAITS

Some Filipino women give birth at an early age 16 (teenage pregnancy). Some just don’t
mind their own business. Some have many bad habits, like drinking, smoking, etc. some poor teenagers
engage in prostitution. There are many broken families. A lot of bad words to choose from which
Filipinos just cant avoid most of the time than to be with their parents.

FILIPINO CHARACTER AND PERSONALITY

THREE MAIN TRAITS UNDERSCORING FILIPINO VALUES

1. PERSONALISM
Filipinos valued interpersonal relationship. It is firmly believed that harmonious personal
relationship is the key to successful endeavors. Amicable settlement of dispute is the primary
means of restoring broken relationships and face-to-face open forum is considered once conflict
is recognized in an organization or the community.

2. FAMILIALISM
Filipinos are family-oriented. Development programs and projects in the community are
concentrated on the family. Decision on matters is centered on the welfare and best interest of
 the family rather than on the betterment and interest of some individuals. The mistakes
committed by a family members of the family and relatives.

3. PARTICULARISM
Displayed behavior by the individuals may it be good or bad is blamed against the family.
It is based on the principle that home is the cradle of human personality and character that is, the
product of goodness is always good and those who are moulded in wickedness, will always show-
off badness. Individuals strive to promote their own and their family’s interests over community
interests. On the other hand, knowing how to entertain people (marunong umasikaso ng kapwa)
is important. Conformity to proper codes of conduct reaps the rewards of cooperation and
assistance; non-conformity is punishedby withdrawal of support.

FILIPINO VALUES ORIENTATTION

Values Orientation – Is the approach that may influence work or social relationships by person
relating to objects, events and ideas.

THREE MAIN OBLIGATIONS UNDERLYING FILIPINO VALUE ORIENTATION

The relational or face-to-face interactions and their resulting responsibilities are called
interpersonal obligations. This is in relation to the value in Filipino cultural orientation, the
personalism. Pakikiramay, pakikisama, bayanihan, and galang are the nature of interpersonal
relationships that are inherent to the pure-blooded Filipino people.

1. PAKIKIRAMAY
It is in the Filipino value of going out of the way to help, without being asked, i.e.,
unsolicited help.
2. PAKIKISAMA (smooth interpersonal relations)
Regardless whether someone’s views are agreeable or not, Filipinos are capable of getting
along with it. Camaraderie, trust, confidence and loyalty are enhanced and develop by this
Filipino value.
3. BAYANIHAN
As mentioned in the preceding topics, Filipinos are able to render services and generous
enough to extend help without compensation. Somebody can request help in time of need from
those to whom it is extended.
4. GALANG
Filipinos are basically oriented to revere to the opinions of elders, peers or those in
authority, during important discussions during social encounters. Verbal clash or any sign of
extreme familiarity in public meetings is a sign of disrespect to elders or persons in authority.
The Philippine Archipelago

Under the Archipelagic Doctrine, the Philippine Archipelago is composed of a group of islands
forming a state; it is a single unit with the islands and the waters within the bassselines ae considered as
internal waters. Article 1 of the 1987 Philippine Constitution states, “the national territory comprises
the Philippine Archipelago, with all the islands and waters embraced therein” and “the water around,
between, and connecting the islands of the archipelago, regardless of their dimensions, form part of the
internal waters of the Philippines.”
The Philippines was named in honor of King Philip II of spain, and this name was given by the
spanish explorer, Ruy lópez de Villalobos during his expedition in 1542. He named the islands of leyte
and samar as Filipinas after the King, who was then-Prince of Asturias. Eventually, the name Las Islas
Filipinas was used to cover the entire archipelago and it was even proclaimed in the Malolos Convention
as Republica Filipina.
The Philippines is located in the heart of southeast Asia, stretching more than 1,840 km and
comprises 7,107 islands. The Philippine Archipelago is divided into three island groups: luzon, Visayas,
and Mindanao. The luzon islands include luzon itself, Palawan, Mindoro, Marinduque, Masbate, Romblon,
Catanduanes, Batanes, and Polilio. The Visayas group of islands are located in the central Philippines.
These include Panay, Negros, Cebu,
Bohol, leyte, samar, siquijor, Biliran, and guimaras. The Mindanao islands include Mindanao itself,
Dinagat, Siargao, Camiguin, Samal, And The Sulu Archipelago consisting primarily of Basilan, sulu, and
Tawi-Tawi. The Philippines was colonized by the spaniards, Americans, and Japanese but prior to these
eras, different ethnic groups already existed in the islands, each with their own distinct language and
culture. These include the following: Tagalog, Cebuano, Waray, Ilokano, Kapampangan, Pangasinense,
Ibanag, the tribal group of Muslims (e.g., Tausug, Maranao, Maguindanao, Maranao, etc.), and several
lumad groups like the Bagobo, Manobo, and B’laan, among others.
The national motto is “Maka-Diyos, Maka-Tao, Makakalikasan, aT Makabansa.”
Who are we?

Article IV, section 1 of the 1987 Philippine Constitution states that the following are considered
citizens of the Philippines:
1. Those who are citizens of the Philippines at the time of the adoption of this Constitution;

2. Those whose fathers or mothers are citizens of the Philippines;

3. Those born before January 17, 1973, of Filipino mothers, who elect Philippine citizenship upon
reaching the age of majority; and

4. Those who are naturalized in accordance of law.

There are two (2) generally recognized forms of acquiring Philippine citizenship:
1. Filipino by birth
a. Jus soli (right of soil), which is the legal principle that a person’s nationality at birth is
determined by the place of one’s birth (e.g., the territory of a given state).

b. Jus sanguinis (right of blood), which is the legal principle that, at birth, an individual
acquires the nationality of his/her natural parent/s. The Philippines adheres to this principle.
 2. Filipino by naturalization, which is the judicial act of adopting a foreigner and clothing
him with the privileges of a native-born citizen. It implies the renunciation of one’s former
nationality and the fact of entrance into a similar relation towards a new body politic.
A reorientation of Filipino nationhood involves an understanding of the Filipino notion of
pagkatao and pagka-makabayan.

Concepts, Theories and Research Methods In Sikolihiyang Pilipino

Sikolihiyang Pilipino (SP), as a field of study, is not only concerned with psychology as a subject
or program in the universities and colleges. In fact, as a field of thought, this discipline aims to provide
awareness and recognition and even highlight our indigenous culture. This field of thought has always
been considered as a movement as it aims to inspire, motivate, and direct us to address and eventually
provide a solution to the ailments of our society. Enriquez (1997), even emphasized that “as a
perspective, Sikolohiyang Pilipino confronts social problems and national issues as part of [its]
responsibility.”
Enumerated below are some of the constructs and concepts considered as areas of concern of
indigenous psychology:
1. language (e.g., ethnolinguistic groups and multilingual people)

2. leisure (e.g., laro, laruan, palaro)

3. Cuisine (e.g., adobo, combinations like dinuguan at puto, halo-halo, etc.)

4. Politics and law

5. Religion (e.g., Bathala, anito, babaylan, ninuno, bulol, etc.)

6. Literature and Film (e.g., Fernando Poe Jr. films and Tagalog movies)

7. Medicine (e.g., hilot and herbal medicine)

8. Music and arts (e.g., Sarong Banggi, Dandansoy, Salidumay, etc.)

9. Rituals and ceremonies (e.g., agimat and gayuma)

Compared to other disciplines, in sP, the data gathering method employed is totally different from
the objective and impersonal approach employed by Western literature; instead, the methodology used
in sP can be characterized as culturally sensitive, appropriate, and people- oriented (Enriquez, 1997).
Take for example the method of pagtanong- tanong and pakikipagkuwentuhan wherein the interviewees
have the freedom to ask questions to the researcher and the atmosphere is informal. It is also
emphasized that, in the data gathering process, the researcher must use the language of the respondents.
Doing so ensures that respondents understand the questions asked and they will not feel uncomfortable
in giving responses. This also means that the researchers can obtain generous and valid data.
Rogelia Pepua, in her book entitled Sikolohiyang Pilipino: Teorya, Metodo at Gamit, enumerated
the different approaches and techniques used in the data gathering method in this unique discipline.
These include the following:
1. Pagkapa-kapa (literally means “groping,” a field method)
 2. Pagtatanung-tanong (asking questions)

3. Pakikipagkwentuhan (story-telling or informal conversations) 4. Pakikipanuluyan (residing in

the research setting)

5. Pakikiramdam (shared sensitivity)

6. Pakikialam (concerned interference)

7. Pakikilahok (participation)

8. Pakikisangkot (integral involvement)

9. Pagdalaw-dalaw (causal but repeated visits)

10. Ginabayang talakayan (collective indigenous discussion)

Language as a Major Tool in Discourse

From the beginning, a defining characteristic of SP has been the use and development of the
Filipino language for psychological research and writing. Proponents noted that (1) the use of native
languages is consistent with the indigenization-from-within approach; (2) native languages are an
important source of indigenous constructs; (3) the development and communication of an indigenous
psychological science may benefit from the use of native languages; and (4) reports written in native
languages can reach a wider audience and contribute toward the development of national identity
(Enriquez, 1994b; Enriquez & Marcelino, 1984; Javier, 1996; Rood, 1985; salazar, 1982b, 1991; sibayan,
1994).
When Virgilio Enriquez became Chairman of the Department of Psychology in the university of
the Philippines, major changes were undertaken in the department, the most important of which was
the use of Tagalog as the medium of instruction and in thesis/dissertation writing.
Pagkataong Pilipino (Filipino Personhood)
Numerous publications have been written and many studies have been conducted with the aim
of identifying the true Filipino personality. In 1989, Virgilio Enriquez proposed the theory Pagkataong
Pilipino (Filipino Personhood), which describes the personality of the Filipino, with its core values of
kapwa, pakiramdam, and kagandahang- loob.
Pagkataong Pilipino –

The Value System Of Philippine

Psychology by: Virgilio Enriquez

Colonial/ Hiya (propriety/ Utang Na loob Pakikisama

Accommoda- tive Dignity (gratitude or (companion-
surface Value solidarity) ship)

Associated Biro (joke) lambing Tampo (affective

SURFACE Behavioral (sweetness) Disappoint- ment
Pattern
 Confrontative Bahala nalakas ng loob Pakikibaka
surface Value (determi- (guts) (resistance)
nation)
Pivotal Interpersonal Value Pakiramdam (Pakikipagkapwa-
(shared inner tao)
CORE perc eption)
CORE VALUE KAPWA (sharentity)
ide
Linking socio- Personal Values Kagandahang-loob (pagkamakatao)
(shared humanity)

SOCIETAL Associated Karangalan Katarungan Kalayaan

societal Values (dignity) (justice) (freedom)

Source: http://aboutphilippines.ph/filer/Indigenous-Filipino-

Values.pdf Core Values

Kapwa. This is considered as the core of Filipino personhood. Most would think that kapwa refers
to the other person, but it actually means “fellow human being.” The “I,” which refers to the person,
extends to and includes the other or the other individual. According to Enriquez, kapwa is the “unity of
the one-of-us-and-theother.” Kapwa, the recognition of a shared identity or an inner self shared with
others, may also mean “togetherness.” This is the core construct of sP, which is actually in conflict with
the common individualist (kanyakanya) self-identity concept of the West.
Kapwa has two categories, ibang tao (“other people”) and hindi ibang tao (“not other

people”). I. Ibang Tao (“outsider” or “other people”) - there are five domains in this construct:

• Pakikitungo (transaction/civility with) - right demeanor towards authorities

(parents, elders, etc.).

• Pakikisalamuha (interaction with) - a social value that is primarily communitarian

and espouses the ability to adapt.

• Pakikilahok (joining/participating) - this translates to the participation of the

entire community to help a person.

• Pakikibagay (in conformity with/in accord with) - conformity with the demands of
those who are in charge.

• Pakikisama (being along with) - empathizing with others.

II. Hindi Ibang Tao (“one-of-us” or “not other people”) there are three domains in this construct:

• Pakikipagpalagayang-loob (being in rapport/ understanding/acceptance)

• Pakikisangkot (act of joining others)

 • Pakikipagkaisa (being one with others)

Pakiramdam. This is the second core construct of sP. This steering emotion triggers the
spontaneous voluntary actions that come with the sharing of the “self.” It is the deep inner feeling that
initiates all deeds. Filipinos are good in sensing the feelings of other individuals and non-verbal cues are
enough for us to know who are in need, to sense the feelings of other individuals, or to discern how other
people perceive us. Filipinos use damdam or the inner perception of others’ emotion, as a tool to guide
their interactions with others.
Kagandahang-loob. This is a Filipino value that nudges a person towards genuine acts of
generosity and towards a nurturing that has its origin in having genuine feelings for others (i.e., a sense
of empathy).
Surface Values
The accommodative surface values include hiya, utang na loob, pakikisama, and
pakikipagkapwa.
Hiya (propriety). Although it has been loosely translated as “shame” by most Western
psychologists, “sense of propriety” is actually a more accurate way of defining this term. In the Western
perspective, this refers to the “sense of shame” and often has a negative connotation. However, in the
study of Bonifacio, as cited by Pepua (2000), this is not the only interpretation of the word. The term
changes depending on the affix attached: nakakahiya (embarrassing), napahiya (placed in an awkward
position), ikinahiya (be embarrassed with someone), or a positive form, e.g., mahiyain (shy).

Utang na loob (gratitude/solidarity). This is the norm of reciprocity. Filipinos are expected by
their neighbors to return favors— whether these are asked for or not—when such favors are needed or
wanted.
Pakikisama and Pakikipagkapwa (companionship). smooth interpersonal relationship (sIR) is
an attitude that is primarily guided by conformity with the majority.
Meanwhile, the confrontative surface values include bahala na, lakas ng loob, and
pakikibaka.
Bahala na (determination). Foreign and even local studies would describe this as a fatalistic
expression that a person feels whenever something does not turn out right or a feeling of resignation
over something that you cannot do something about. However, using the Filipino perspective, bahala na
can be interpreted in a different way. Pepua (2000) cited the study of lagmay on this Filipino attitude,
stating that bahala na is not all about fatalism and resignation, but can also have a positive meaning of
“determination and risk-taking.” In the midst of problems and difficulties, such an attitude can give
courage to move on and do the task whatever it takes. Literally, bahala na translates to “leave it up to
god (Bathala)” and it is used as an expression, almost universally, in Filipino culture. Filipinos engage in
the bahala na attitude as a culture-influenced adaptive coping strategy when faced with challenging
situations.
Lakas ng loob (guts). This attitude is characterized by being courageous in the midst of problems
and uncertainties.
Pakikibaka (resistance). literally means “concurrent clashes.” This refers to the ability of the
Filipino to undertake revolutions and uprisings against a common enemy.

Societal Values
Karangalan (dignity). loosely translated to “dignity,” this actually refers to what other people
see in a person and how they use that information to make a stand or judge that person’s worth.
 Katarungan (justice). loosely translated to “justice,” this refers to the principle of equity in giving
rewards to a person.

Kalayaan (freedom). This refers to both “freedom” and “mobility” and may clash with the less
important value of pakikisama or pakikibagay (conformity).

Filipino personality is actually a fusion of Eastern and Western influences. The external aspect is
the influence of the West (the way we dress, the type of music that we prefer, the food that we eat),
whereas the core of our personality is Asian as reflected in the values that we uphold.

Filipino personality: indigenous and Cross-Cultural studies

Panukat ng Panukat ng Ugali Philippine Trait Student Research
Pagkataong at Rating Form Form (SRF)
Pilipino Pagkatao (PUP) (PTRF)
(PPP)
Surgency/Extraversion Domain

Pagka- palakaibigan - Pagig- ing-kalog -

(sociability ) (gregarious)

Pagkamadaldal Lakas ng Loob May Tiwala sa Sarili social potency

(self- assured)

(guts/Daring)

Pagkamahiyain

(shyness/Timidity)

Ambisyon

(Ambition)

Pagkasunod-
sunuran
(Excessive
conformity)

Agreebleness Domain
 Pagka- Maka- kapwa vs. Concern for others
maalalahanin Maka- sarili (Con-
(Thoughtfulness) cerned for others
vs. Egotistical)

Pagkamagalang Pagkamagalang

(Respectfulness) (Respectfulness)

Pagka- matulungin Pagka- matulungin

(Helpfulness) (Helpfulness)

Pagka- Pagka-
mapagkumbaba mapagkumbaba
(Humulity) (Humulity)

Pagka- maunawain
(Capacity to un-
derstand)

Pagkamatapat

(Honestly)

Pagkamapagbigay

(generosity)

Pagkapalaaway

(Aggression)

Pagkamapunahin

(Criticalness)

Hirap kausapin

(Coyness/
unapproachability)

Source: Hypothesized Convergence of Constructs from Four Indigenous Measures.

In a communal way of life, our actions and ideals are guided by what we value most. It is in this
respect that we introduce several culturally intrinsic values, which in one way or another, have
influenced the interpersonal relationships of the Filipinos in a generic sense. Changes are indeed here
and will always stay, yet again, internalizing the so-called “old school” ideas in this context of values is
necessary for us to understand our behaviors (which leads to our actions) as an individual and to
heighten our awareness of the people around us. It is true that we ought to live life in the manner and
fashion pleasing to us but not contrary to national interest; it is also not necessary to explain this to
others as, technically, “their opinion” is not our concern. Nonetheless, in the spirit of law, order, reason,
and common sense, if one’s presence does more harm than good, then this has an effect on the quality of
life you and others are enjoying. Whether we like it or not, we are part of a living community, in which
there are other people with whom we interact. This is how life is constructed.
It is also of paramount consideration that we contextualize behaviors and actions; by this I mean
to act as a noble person, a noble Filipino ( may dangal at marangal). Every now and then, foreign values
may inspire us (through TV and other forms of mass media) to modify our behavioral mindset or see
one’s value set as conservative or archaic. It is on this note that contextualization of actions is done. A
Filipino acts and behaves in a certain way because he/she is in the Philippines. This is our identity
[Filipino procedure] and there is value in being a Filipino more than one can ever imagine.
The importance of self-assessment and victory over anything starts from knowing. Indeed,
according to sun Tzu, “Know your enemy, know yourself, and you will never be defeated in a hundred
battles.” We have to identify first who we are for us to have a solid foundation of our personality. We can
easily conclude that the drastic changes observed in these current times are a conscious and deliberate
act of “forgetting” or turning back from our tradition; however, it is but logical to determine whether
what unfolds before us is an “act of forgetting.” We are prompted to ask, “How can one forget what is not
known or ‘turn back’ from tradition? “Is it possible to turn one’s back from something that has yet to be
experienced?” What we experience as a nation in the context of the Filipino practices and seemingly
bewildered sense of identity is due to our poor practice of passing down our cultures and traditions to
the next generation. Hence, there should be a mentor who can objectify the abstract of the Filipino
conception of worthy individuals. Having said this, we indulge with the gist that is valued by Filipinos.
As cited by Manaut (1992, 2000), Jocano called this concept pamantayan, which means “behaving in line
or in conformity with what is acceptable.” It is also used as a point of reference or criteria for recognizing,
expressing, and evaluating social realities. Pamantayan, as a concept, covers the following core values:
a. Evaluative core (halaga),
b. Expressive core (asal),

c. spiritual core (diwa).

Halaga is an evaluative core value that means “importance” or “worth.” According to Jocano,
halaga influences the Filipino behavior of why we behave the way we do and not otherwise. If one gives
importance and worth to life, family, and country, therefore, the person will do his/her best in living life
to the fullest, showing love to family and friends, promoting local culture, and respecting the country and
its symbols.
Asal , meanwhile, is the expressive core value that takes the form of proper behavior (good
manners and right conduct). As discussed by Jocano, asal is internalized in the process of growing up
and, therefore, becomes intrinsic in Filipino personalities. From the moment we develop our
consciousness in our childhood, we are socialized into thinking, behaving, and believing the way we are
taught. A good Filipino is one who embodies good behavior (asal). Finally, diwa provides Filipinos with
“inner strength and a sharper sense of personhood.” It helps Filipinos develop their awareness of being
alive and being human. With diwa, “life vibrates with enthusiasm full of vigor, courage, determination,
perseverance, and direction.” It is the source of goodness and strength of character. Diwa is the soul of
the Filipino people.
Our characteristics (either individual or as nation) is a key determinant of any course of action
we conceive. In creating a pattern of behavior, a thorough understanding of such “built-in predilections”
allows us to be conscious of our actions, which in turn, influence the results of such an action. Hence, the
culmination of these values generates a certain level of consciousness (kamalayan) and experience
(karanasan) from which we base and make sense of our morality. The crucial roles of these values are
fundamental to the quality of our understanding of patriotism and nationalism (makabayan/
makabansa) the catch is to inculcate relevant and significant Filipino values through experience(s) and
orientation(s). This is a process of valuation (pagpapakahulugan) with reference to the concept of being
makabayan in order to develop a simple, effective, and dynamic platform for the youth regardless of
orientation, ethnicity, and religion aimed at inculcating, promoting, and cultivating nationalism and
patriotism. Through this set, a generation of Filipinos with a genuine sense of being makabayan will be
prepared to serve the country as moral law enforcers and law abiding citizens— they will constitute a
generation of noble and freedom-loving Filipino citizens and public servants.
Indeed, much has changed but not the very bedrock of how one “ought” to see relative to
extending relations and connecting with others (kapwa [pakikipagkapwa tao]) and one’s community
(pamayanan). These antiquated criteria are the very hallmarks of Filipino identity and have a significant
effect on our relations (pakikitungo) with others. They highly affect a person’s status and acceptance in
the community. The particulars may vary from one tribe to another, but generally all point to one end
and that is to be a man of worth and substance. It is then empirical that, before we judge others or
perform a self-evaluation of our value(s) and worth [halaga], we should ask first whether or not we as
Filipinos have a significant, if not in-depth knowledge of the criteria by which they are to be judged.

Heroes’ Quest for Freedom

“Isang malaking karangalan ang ipagtanggol and ating inang bayan. Ang mag tagumpay o ang
mamatay” - Heneral
Antonio Luna
As mentioned in the first chapter of this book, “freedom is not free.” Throughout our history—
from the time of the spaniards, Americans, and the Japanese—our ancestors sacrificed their lives just to
obtain the very freedom that we are enjoying nowadays. We have to remember that force can only be
used as a last resort to attain an object. some of our “heroes,” as we call them, used force to achieve their
goals, but this did not really work in the end. In fact, even our national hero, Jose Rizal, refuse to be
rescued and opted instead to sacrifice his life because he knew that peaceful means—not force—was
better for our country. Nevertheless, we have to learn from the gallantry and bravery shown by some of
our ancestors so that we can internalize the “love of country” that pushed them to give their lives for our
country. What we need to learn is pure patriotism or an immense love for the country according to
Graciano Lopez Jaena. This is the best quality a good citizen or leader should posses. let us take a look at
some of these heroes.
Lapu-lapu is considered to be the “first police” who made the first successful defense of Filipino
freedom. His victory was the first recorded triumph of Filipino resistance against colonial power.
Nothing is known of the life of lapu-lapu except that he used to be the chief of the island of Mactan. He is
the first Filipino to defy the Spanish authorities, defeating Magellan in the Battle of Mactan on April 27,
1521. When Magellan tried to impose his will upon this great warrior chief and his people, his valor
proved no match to the craftiness and patriotism of lapu- lapu. However, even at that time, the people
had already shown signs of fragmentation. While lapu-lapu resisted Magellan, other tribes, such as that
of Raja Humabon peacefully accepted the spaniards and were even baptized into Christianity.
Francisco dagohoy (Francisco sendrijas, 1724) was born in Bohol during the eighteenth century.
He is best known for leading the longest revolt in Philippine history. Prompted by an incident in which
the spaniards refused to give a proper Christian burial to his dead brother, Dagohoy rallied 3,000
Boholanos to his side and immediately began a campaign, which was characterized by victories over all
spanish forces sent against him. The people of Bohol saw in Dagohoy the leadership that they sorely
needed. Having entirely cleared the islands of spaniards, Dagohoy triumphantly announced the
independence of Bohol. The island remained independent 85 years after his death.
Gomez, Burgos, And Zamora. The execution of Father gomez, Burgos, and Zamora can be
considered a major blunder on the part of colonial government. The Cavite Mutiny of 1872 nourished
Filipino nationalism. In a sense, 1872 produced 1896 which then produced June 12, 1898. The three
priests were executed because they were implicated in the Cavite Mutiny that lasted from January 19–
20, 1872. Even Dr. Jose Rizal dedicated his novel El Filibusterismo in memory of the three priests. He
wrote,
“The church, in refusing to degrade you, has placed in doubt the crime imputed to you; the
Government; in shrouding your case with mystery and obscurities, created beliefs in some error committed
in critical moments; and the whole Philippines, in venerating your memory and calling your martyrs, in no
way acknowledges your guilt... may your blood be upon the hands of those who, without sufficient proof,
assailed your memory.”

José P. Rizal (June 19, 1861 – December 30, 1896) was a Filipino nationalist, novelist, poet,
ophthalmologist, journalist, and revolutionary. While in Europe, José Rizal became part of the
propaganda movement, through which he connected with other Filipinos who wanted reform in the
motherland. He also wrote his first novel, Noli Me Tangere (Touch Me Not), a work that detailed the dark
aspects of spain’s colonial rule in the Philippines, with particular focus on the role of Catholic friars. The
book was eventually banned in the Philippines, although copies were smuggled in. Through this novel,
Rizal’s return to the Philippines in 1887 was cut short when he was targeted by the spanish forces.
After this threat, Rizal returned to Europe and continued to write, releasing his follow-up novel,
El Filibusterismo (The Reign of Greed) in 1891. He also published articles in La Solidaridad, a paper
aligned with the Propaganda Movement. The reforms Rizal advocated for did not include independence,
instead, he called for the equal treatment of Filipinos, limiting the power of spanish friars, and
representation for the Philippines in the Spanish Cortes (spain’s parliament). He called for the peaceful
reform of spain’s colonial rule in the Philippines. After his 1896 execution, he became an icon for the
nationalist movement. spain’s control of the Philippines ended in 1898.
Dr. Jose Rizal is considered our national hero because of his significant contributions to our
country. It was the American Governor in the person of William Howard Taft who suggested to name
Rizal as the national hero. He also ordered that Rizal’s statues be built in different parts of the country,
along with the establishment of the Rizal Park in his honor. At that time, the Americans recognized Rizal
as a national hero not only because they wanted to win the sympathy of the Filipino people but also
because what Rizal did was similar to what their “founding fathers” did. America was once a colony
under great Britain. but they were able to obtain freedom and sustain it because of their strong
foundation of “nationalism.”
Andres Bonifacio (November 30, 1863 – May 10, 1897) was a Filipino nationalist and
revolutionary leader who founded the Katipunan, a secret society that spearheaded the coordinated
uprisings against the spanish and laid the groundwork for the first Philippine Republic. He grew up in
the slums and knew from practical experience the actual conditions of the class struggle in his society.
He did not have formal education, much less any kind of military training, but he supplemented the
meager knowledge he had acquired from private tutors (his aunt) by self-study. Among his favorite
reading materials were books about the French and American Revolutions, which no doubt influenced
and guided his thinking and actuations during the Philippine Revolution.
Orphaned early in life, he interrupted his studies in order to earn a living as a craftsman and then
as a clerk-messenger and agent of foreign commercial firms in Manila. Absorbing the teachings of classic
rationalism from the works of José Rizal, Victor Hugo’s Les Miserables, Eugène sue›s The Wandering Jew,
books on the French Revolution, and the lives of the presidents of the united states, Bonifacio acquired
an understanding of the dynamics of the socio- historical processes at that time. This inspired him to join
the La Liga Filipina, which Rizal organized in 1892 for the purpose of uniting and intensifying the
nationalist movement for reforms.
When the Liga was dissolved upon the arrest and banishment of Rizal, Bonifacio formed the
Katipunan in 1892, thereby providing the rallying point for the people’s growing clamor for freedom,
independence, and equality. The Katipunan patterned its initiation rites after the Masonry, but its
ideological principles were derived from the French Revolution and can be considered radical in its
materialistic-historical orientation. The Katipunan exalted work as the source of all values. It directed
attention to the unjust class structure of the colonial system, the increased exploitation of the indigenous
population, and the need to affirm the collective strength of the working masses in order to destroy the
oppressive system.
Bonifacio organized the K.K.K. or Kataas Taasang Kagalanggalangang Katipunan ng mga Anak ng
Bayan or Katipunan on the day of the “Cry of Balintawak.” Bonifacio, together with Katipunero, attacked
the spanish garrison at san Mateo, Rizal. The spaniards were quickly driven from the town but when
enemy reinforcement came, the insurgents were forced to retreat. Andres Bonifacio was an able
organizer and courageous leader. His fighting spirit prompted him to personally lead men in battle.
However, his bold and resolute conviction in his actions led him and his men to suffer many defeats.

“DEKALOGO”

(Katungkulan gagawin ng mga anak ng Bayan) Supremo

1. Ibigin mo ang Diyos ng buong puso.

2. Laging isaisip na ang tunay na pag-ibig sa Diyos ay ang pag-ibig sa bayan at sa kapwa tao.

3. Ikintal mo sa puso na ang tunay na karangalan at kaligayahan ay natatamo sa iyong pagkamatay

sa pakikilaban sa ngalan ng iyong bayan.

4. Ang lahat ng mabubuti mong hangarin ay makakamtan kung ikaw ay mahinahon, matiyaga,
makatwiran, may pag-asa sa iyong gawain.

5. Pangalagaang katulad ng iyong karangalan ang mga kautusan at mga hangarin ng K.K.K.

6. Katungkulan mong iligtas ang buhay na nasa panganib sa pagpupumilit na matupad ang isang
marangal na hangarin kahit mapilitang ihandog mo ang sariling buhay at yaman.

7. Bayaang ang ating sariling pag-uugali at pangingilos sa pagtupad ng ating tungkulin ay maging
uliran ng iba.

8. Bahaginan mo ng iyong yaman ang bawat dukha at taong kulangpalad[7] sa loob ng iyong
makakaya.

9. Ang pagsusumikap at pagpipilit na kumita ng ikakabuhay ay nagpapahayag ang tunay na

pagmamahal sa sarili, sa asawa, anak, kapatid at kababayan.
 10. May parusa sa bawat salarin at taksil, at gantimpala sa lahat ng mabuting gawa.
Panaligang ang mga puntahin ng K.K.K. ay kaloob ng Diyos at ang hangarin hinggil sa iyong
bayan ay hangarin din ng Diyos

The life of Bonifacio—from start to end—sadly demonstrates the lack of unity in our country,
which still happens today. unfortunately, he died not in the hands of the enemy but in the hands of a
fellow Filipino. When the leader of the Katipunan passed away, Emilio Jacinto carried out the wishes of
Bonifacio. The Katipunan, at this time, had many factions and not all of them operated in the same way
as they waged their efforts to gain independence from spain. In fact, as with his predecessor before him,
Jacinto refused to join Magdalo faction of the Katipunan under the leadership of Emilio Aguinaldo.
Apolinario Mabini (July 23, 1864 – May 13, 1903) was a Filipino revolutionary leader, educator,
lawyer, and statesman who served as the first Prime Minister of the Philippines, serving first under the
Revolutionary government, and then under the First Philippine Republic. He started to study at the
Colegio de san Juan de letran in 1881 and at the university of santo Thomas, where he received his law
degree in 1894. During this time, he earned his living by teaching latin and then serving as a copyist in
the Court of First Instance in Manila.
Mabini’s chief work, La Revolution Filipina, a reasoned analysis and cogent argument concerning
the ideological implications of the revolution against spain as well as the resistance to the American
invaders, reveals the progressive and democratic impulse behind his thinking. As a selfless and
dedicated patriot, Mabini has always tried to mediate between the people’s will and the decisions of their
leaders
EL VERDADERO DECALOGO (The True Decalogue)
(Apolinario Mabini)

First. Love God and your honor over all things: God, as the source of all truth, all justice
and all activity; your honor, the only power that obliges you to be truthful, just and industrious.
Second. Worship god in the form that your conscience that god speaks to you, reproaching
you for your misdeeds and applauding you for your good deeds.
Third. Develop the special talents that god has given you, working and studying according
to your capabilities, never straying from the path of good and justice, in order to achieve your
own perfection, and by this means you will contribute to the progress of humanity: thus you will
accomplish the mission that god himself has given you in this life, and achieving this, you will
have honor, and having honor, you will be glorifying god.
Fourth. Love your country after God and your honor, and more than you love yourself,
because your country is the only paradise that God has given you in this life; the only patrimony
of your race; the only inheritance from your ancestors; and the only future of your descendants:
because of your country you have life, love and interests; happiness, honor and God.
Fifth. strive for the happiness of your country before your own, making her the reigning
influence for reason, justice and work; if your country is happy, you and your family will also be
happy.
Sixth. strive for the independence of your country, because you alone can have a real
interest in her aggrandizement and ennoblement, since here independence will mean your own
freedom, her aggrandizement your own perfection, and her ennoblement your own glory and
immortality.
Seventh. In your country, do not recognize the authority of any person who has not been
elected by you and your compatriots, because all authority comes from God, and as God speaks
 to the conscience of each individual, the person chosen and proclaimed by the consciences of all
the individuals of a whole town is the only one that can exercise real authority.
Eighth. Strive that your country be constituted as a republic, and never as a monarchy: a
monarchy empowers one or several families and lays the foundation for a dynasty; a republic
ennobles and dignifies a country based on reason, it is great because of its freedom, and is made
prosperous and brilliant by dint of work.
Ninth. love your neighbor as you love yourself, because god has imposed on him and on
you the obligation to help one another, and has dictated that he does not do unto you what he
does not want you to do unto him; but if your neighbor is remiss in this sacred duty and makes
an attempt on your life, your freedom and your priorities, then you should destroy him and crush
him, because the supreme law of self preservation must prevail.
Tenth. Always look on your countryman as more than a neighbor: you will find in him a
friend, a brother and at least the companion to whom you are tied by only onedestiny, by the
same happiness and sorrows, and by the same aspirations and interests.
Revolts against spanish tyranny (1500s to 1800s)
• Dagami Revolt (1565–1567)
• lakandula and soliman|sulayman Revolt (1574)
• Pampanga Revolt (1585)
• Conspiracy of the Maharlikas (1587–1588)
• Revolts Against the Tribute (1589)
• Magalat Revolt (1596)
• Igorot Revolt (1601)
• The Chinese Revolt of 1603
• Tamblot Revolt (1621–1622)
• Bancao Revolt (1621–1622)
• Itneg Revolt (1625–1627)
• ladia Revolt(1643)
• sumuroy Revolt (1649–50)
• Maniago/Pampanga Revolt (1660–1661)
• Almazan Revolt (January 1661)
• Panay Revolt (1663)
• Zambal Revolt (1681–1683)
• Agrarian Revolt of 1745
• Dagohoy Rebellion (1744–1829)
• silang Revolt (1762–1763)
• Palaris Revolt (1762–1764)
• Basi Revolt (1807)
• Novales Revolt (1823)
• Palmero Conspiracy (1828)
• Pule Revolt (1840–1843)
• Cavite Mutiny (1872)

Historically, manifestos and articles regarding the expression of our ancestor’s ideas and
aspirations have always been present. These articles and authors, though arguably scant, are neither
inferior nor frail in the intellectual enterprise. In one way or another, their writings contributed to the
awareness and rising consciousness of many if not all Filipinos who later challenged the conventional
ideas of submission, inferiority, weakness, and loyalty to false brotherhood by the foreigners’ own
construction of truths during their time (and maybe of our time too).
Japanese occupation
The Philippines occupies a strategic position in southeast Asia, and for this reason, it has become
the favorite target of foreign aggressors. Thus, throughout its history, the preservation of the country’s
independence through the exercise of positive nationalism and the defense of our sovereignty against
external threats has become very vital. During World War II, as the threat of war inched closer to the
Philippines, the united states decided to call our army reserve sto active duty through the united states
armed Forces in the Far east (usAFFE) under the command of gen. Douglas MacArthur. Most of our
reserve units were still under training or being organized when Japan suddenly attacked the Philippines
on December 8, 1941.
Japan’s first aim was to destroy our air force units so that she could be free to land its ground
force. Thus, its first action was to bomb Clark Field, Nichols Field, Zablan Field, and other landing fields
where our airplanes were stationed. The effects of the Japanese air attack were devastating.
The Resistance Movement was conceived before the Japanese invaded the Visayan islands.
Pressed by the problem of lack of arms and ammunition and profiting from the experience of the usAFFE
forces in luzon, our usAFFE troops in Visayas immediately saw the wisdom of engaging in guerilla
warfare. However, this plan was temporarily disrupted by the desire of the Americans to put up an
organized resistance and by gen. Wainwright’s order of surrender. soon after, a good number of USAFFE
officers and soldiers immediately formed their respective guerilla outfits in all the big islands in the
Visayas.
Most of the leaders in the Visayas were regular officers of the Philippine Army, and they recruited
all able men in their areas to resist Japanese occupation. The guerilla forces in the Visayas were
comparatively better organized than those in other parts of the Philippines. They were favored by two
crucial factors: the presence of a fewer number of Japanese troops in the region and being the first group
to be contacted by the American troops. They took good advantage of those favorable circumstances by
continually harassing the Japanese garrisons in the island to the extent that the high command in Manila
found it necessary to reinforce their troops in Visayas. Their fighting spirit was indomitable and they
ultimately defeated the highly trained Japanese Imperial Army in several encounters through their
guerilla tactics.
Realizing the effectiveness of guerilla warfare in fighting the Japanese, gen. MacArthur thought of
converting the USAFFE force in Mindanao into a guerilla force. This group soon gained control of a
“Pelagio Rondina” one of the unrecognized Guerilla fighter from Visayas during World War II.
Considerable part of the island and acquired much strength. An early contact with the American forces
in Australia enabled the guerilla units in Mindanao to receive plenty of equipment and supplies via
submarines. Just like their counterparts in the Visayas, they also made good use of the military aid by
engaging the Japanese forces in many operations.
In general, the resistance movement during Japanese occupation proved to the whole world not
only the Filipinos’ desire and determination to remain free, but also their steadfast loyalty to the ideals
of democracy. Due to the successful guerilla operations, they were able to turn away a considerable
number of Japanese troops, which could have been used against gen. MacArthur. Through their
demonstrated capacity for endurance, courage, and optimism under Japanese occupation, our guerilla
soldiers won for our country the admiration of all freedomloving people in the world.
 Sikolihiyang Pilipino (SP), as a field of study, is not only concerned with psychology as a subject
or program in the universities and colleges. In fact, as a field of thought, this discipline aims to provide
awareness and recognition and even highlight our indigenous culture. Core Values
Kapwa. This is considered as the core of Filipino personhood
Pakiramdam. This is the second core construct of sP. This steering emotion triggers the
spontaneous voluntary actions that come with the sharing of the “self.”
Kagandahang-loob. This is a Filipino value that nudges a person towards genuine acts of
generosity and towards a nurturing that has its origin in having genuine feelings for others.
Surface Values
Hiya (propriety). Although it has been loosely translated as “shame” by most Western
psychologists, “sense of propriety” is actually a more accurate way of defining this term.
Utang na loob (gratitude/solidarity). This is the norm of reciprocity. Filipinos are expected by
their neighbors to return favors— whether these are asked for or not—when such favors are needed or
wanted.

The Philippine Flag

The Philippine flag is a symbol of a nation’s independence. It serve as the rallying point for people
who want to demonstrate their unity and common aspirations. In marches, be it in battle or in formal
parades, the flag is borne ahead to signify the subservience and loyalty of the marches to their country
as represented by the flag.
The Philippine flag is the symbol of or country, the Philippine Republic. It is hoisted in schools,
government buildings, and in other official establishments in honor of our country. It is flown in other
countries to stand for the independent Philippine nation. Our flag represents the personality of the
Philippine Republic as a free nation— one that deserves the respect of all Filipino citizens as well as the
citizens of other countries throughout the world.
The need to have a unifying Filipino flag was recognized by Gen. Emilio Aguinaldo and his
associates during their exile in Hong Kong. In the impending fight for independence, they realized that
they needed a flag to manifest their desire for national freedom and to serve as their battle standard. The
task of making the first Filipino flag was given to marcela de agoncillo, who was then residing with her
husband in Hongkong.
Designed by the Junta patriotica, a council of exiled Filipino Leaders in Hong Kong, our flag first
graced the Philippine skies when Philippine independence was declared. since then, the colors red,
white, and blue, the sun, and stars have all served as important symbols representing the defense of our
country and the pursuit of national objectives. It symbolizes the undying spirit of our people from luzon,
Visayas, and Mindanao and the ideals of freedom, justice, loyalty, courage, and honor, which all Filipinos
uphold.
In the Philippine flag, the sun in the triangle symbolizes liberty, unity, and autonomy. The eight
rays of the sun represent the first eight provinces (Manila, Bulacan, Cavite, Nueva Ecija, laguna, Batangas,
Tarlac, and Pampanga) that revolted against spain. The three yellow stars stand for the primary island
groups in the country (luzon, Visayas, Mindanao). The upper blue stripe represents peace, truth, justice,
and universality, whereas the lower red stripe signifies bravery, patriotism, and the willingness of the
Filipinos to sacrifice their lives to defend their country.
The guidelines or the Flag code are indicated under RA 8491, which is also known as the “Flag
and heraldic Code of the philippines.”
Hoisting and Proper Display Of The National Flag
The flag shall be displayed in all public buildings, official resid- ences, public plazas, and
institutions of learning everyday throughout the year (sec. 5).
The flag shall be permanently hoisted, day and night, throughout the year, in front of the
following;
• Malacañang Palace;

• the Congress of the Philippines building;

• supreme Court building;

• the Rizal Monument in luneta, Manila;

• Aguinaldo shrine in Kawit, Cavite;

• Barasoain shrine in Malolos, Bulacan;

• the Tomb of the unknown soldier, Libingan ng mga Bayani;

• Mausuleo de los Beteranos dela Revolucion; and

• all International Ports of Entry and all other places as may be designated by the Institute (sec.
6).

The flag shall be properly illuminated at night.

The flag shall also be displayed in private buildings and residences or raised in the open on
flagstaffs in front of said buildings on the following dates:
a. April 9 (Araw ngKagitingan);

b. May 1 (Labor Day);

c. May 28 (National Flag Day) to June 12;

d. June 12 (Independence Day);

e. August 9 (National Heroes Day);

f. November 30 (Bonifacio Day);

 g. December 30 (Rizal Day); and

h. on such other days as may be declared by the President and/or local chief executives (sec. 7).

The flag may also be displayed throughout the year in private buildings or offices or raised in the
open on flagstaffs in front of private buildings, provided that they observe flag-raising ceremonies in
accordance with the rules and regulations issued by the Office of the President.
All government agencies and instrumentalities as well as local government offices,
governmentowned corporations, and local government units are enjoined to observe flag day with the
appropriate ceremonies. socio-civic groups, non-government organizations (Ngos) and the private
sector are exhorted to cooperate in making the celebrations a success (sec. 8).
The flag shall be flown on merchant ships of Philippine registry of more than one thousand
(1,000) gross tons and on all naval vessels (sec. 9).
On board naval vessels, the flag shall be displayed on the flagstaff at the stern when the ship is at
anchor. The flag shall be hoisted to the gaff at the aftermast when the ship is at sea.
The flag, if flown from a flagpole, shall have its blue field on top in time of peace and the red field
on top in time of war; if in a hanging position, the blue field shall be to the right (left of the observer) in
rime of peace, and the red field to the right (left of the observer) in time of war (sec. 10).
The flagpole staff must be straight and slightly tapering at the top.
If planted on the ground, the flagpole shall be at a prominent place and shall be of such height as
would give the flag a commanding position in relation to the buildings in the vicinity (sec. 11).
If attached to a building, the flagpole shall be on top of its roof or anchored on a sill projecting at
an upward angle.
If on stage or platform or government office, the flag shall be at the left (facing the stage) or the
left of the office upon entering.
When the Philippine flag is flown with another flag, the flags, if both are national flags, must be
flown on separate staffs of the same height and shall be of equal size. The Philippine flag shall be hoisted
first and lowered last (Sec. 12).

If the other flag is not a national flag, it may be flown in the same lineyard as the Philippine flag,
but below the latter and it cannot be of greater size than the Philippine flag.
When displayed with another flag, the Philippine flag shall be on the right of the other flag.
If
there is a line of other flags, the Philippine flag shall be in the middle of the line (Sec. 15).

When carried in a parade with other flags, which are not national flags, the Philippine flag shall
be in front of the center of the line.

A flag that has become worn out through wear and tear shall not be thrown away. It shall be
solemnly burned to avoid misuse or desecration. The flag shall be replaced immediately when it begins
to show signs of wear and tear (sec. 14).
The flag shall be raised at sunrise and lowered at sunset. It shall be on the mast at the start of
official’ office hours and should remain flying throughout the day (Sec. 15).
The flag may be displayed:
 a. Inside or outside a building or on a stationary flagpole. If the flag is displayed indoors on a
flagpole, it shall be placed at the left of the observer as one enters the room;

b. From the top of a flagpole, which shall be at a prominent place or a commanding position in
relation to the surrounding buildings;

c. From a staff projecting upward from the window sill, canopy,balcony, or facade of a building.

d. In a suspended position from a rope extending from a building to pole erected away from the
building;

e. Flat against the wall vertically with the sun and stars on top; and

f. Hanging in a vertical position across a street, with the blue field pointing east, if the road is
heading south or north, or pointing north if the road is heading east or west (sec. 16).

The flag shall not be raised when the weather is inclement. If already raised, the flag shall not be
lowered.
The flag shall be hoisted to the top briskly and lowered ceremoniously (sec. 17).
The flag shall never touch anything beneath it, such as the ground, flood, water, or other objects.
After being lowered, the flag shall be handled and folded solemnly as part of the ceremony.
The Flag-Raising Ceremony
All government offices and educational institutions shall hence- forth observe the flag- raising
ceremony every Monday morning and the flag lowering ceremony every Friday afternoon. The
ceremony shall be simple and dignified and must include the playing or singing of the Philippine National
Anthem (sec. 18).
The office of the President, upon the recommendation of the Institute, shall issue rules and
regulations for the proper conduct of the flag ceremony (Sec. 19).
The observance of the flag ceremony in official or civic gatherings shall be simple and dignified
and shall include the playing or singing of the anthem in its original Filipino lyrics and march tempo (sec.
20).
During the flag-raising ceremony, the assembly shall stand in formation facing the flag. At the
moment the first note of the anthem is heard, everyone in the premises shall come to attention, and all
moving vehicles shall stop. All persons present shall place their right palms over their chests, those with
hats shall uncover, while those in the military, scouting, security guard, and citizens military training
uniforms shall give their salute as prescribed by their regulations, which shall then be completed until
the last note of the anthem (se. 21).
The assembly shall sing the Philippine national anthem, accompanied by a band that is readily
available, and at the first note, the flag shall be raised briskly.
The same procedure shall be observed when the flag is passing in review or in paradeDuring the
flag lowering, the flag shall be lowered solemnly and slowly so that it shall be down the mast at the sound
of the last note of the anthem. Those in the assembly must observe the same deportment or behavior as
for the flag-raising ceremony (Sec. 22).

Half-Mast
The flag shall be flown at half-mast as a sign of mourning on all buildings and places where it is
displayed, as provided for in this Act, on the day of the official announcement of the death of any of the
following officials:
 a. The President or a former President, for ten (10) days;

b. The Vice-President, the Chief Justice, the President of the senate, and the speaker of the
House of Representatives, for seven (7) days; and
c. other persons to be determined by the Institute, for any period less than seven (7) days (sec.
23).

The flag shall also be flown at half-mast on all the buildings and places where the decedent
washolding office, on the day of death until the day of interment of an incumbent member of the supreme
Court, the Cabinet, the senate or the House of Representatives, and such other persons as may be
determined by the Institute.
The flag, when flown at half-mast, shall be first hoisted to the peak for a moment and then
lowered to the half-mast position. The flag shall again be raised briskly to the peak before it is lowered
for the day.

Casket
The flag may be used to cover the caskets of the honored dead of the military, veterans of previous
wars, national artists, and of civilians who have rendered distinguished service to the nation, as may be
determined by the local government unit concerned. In these cases, the flag shall be placed in such a way
that the white triangle shall be at the head and the blue portion shall cover the right side of the caskets.
The flag shall not be lowered to the grave nor should it be allowed to touch the ground; rather, it shall
be folded solemnly and handed over to the heirs of the deceased (sec. 24).

Pledge to The Flag

The following shall be the Pledge of Allegiance to the Philippine Flag (sec. 25):
Ako ay Filipino
Buong katapatang nanunumpa
Sa watawat ng Pilipinas At sa bansang
kanyang sinasagisag Na may dangal,
katarungan at kalayaan Na pinakikilos
ng sambayanang Maka-Diyos Maka-tao
Makakalikasan at Makabansa

Such a pledge shall be recited while standing, with the right- hand palm open and raised shoulder
high. Individuals whose faith or religious beliefs prohibit them from making such a pledge must
nonetheless show full respect when the pledge is being rendered by standing at attention.
Flag days
The period from May 28 to June 12 of each year is declared as Flag Days, during which period all
offices, agencies, and instrumentalities of the government, business establishments, institutions of
learning, and private homes are enjoined to display the flag (sec. 26).

Specifications of the National Flag

The flag shall have the following proportions. The width of the flag, 1 m; the length of the flag, 2
m; and the sides of the white triangle, 1 m (sec. 27). The technical specifications shall be as follows:

a. the blue color shall bear Cable No. 80173;

 b. the white color, Cable No. 80001;

c. the red color, Cable No. 80108;

d. and the golden yellow, Cable No. 80068 (sec. 28).

In order to establish uniform criteria in the making of our national flag and to guarantee its
durability by the use of quality materials, the following standards and procedures shall be observed:
a. All requisitions for the purchase of the Philippine National Flag must be based on strict
compliance with the design, color, craftsmanship, and material requirements of the
government.

b. All submitted samples of flags by accredited suppliers offered for purchase for
government use shall be evaluated as to design, color, and craftsmanship specifications by the
Institute, through its Heraldry and Display section, which shall stamp its approval or
disapproval on the canvass reinforcement of the flag sample submitted. The samples shall be
sent to the Institute by the requisitioning office, and not by the flag supplier; and

c. The Industrial Technology Development Institute (ITDI) or the Philippine Textile

Research Institute (PTRI) of the Department of science and Technology (DosT) shall evaluate
the quality of material of all flag samples and certify whether the fabric for the blue, white, red
and golden yellow colors, including the canvass submitted, conforms to government
requirements as to quality of the material. The samples shall be submitted by the said office to
the Institute (Sec. 29).

All deliveries of the flags requisitioned by the government shall be inspected by the requisitioning
agency’s internal inspector and by the Commission on Audit (COA) using the flag stamped and approved
by the Institute as reference (sec. 30).
In carrying out its responsibilities under section 4 hereof, the Institute, CoA, and the ITDI/PTRI
shall prepare guidelines to be approved by the Office of the President (Sec. 31).
All government agencies and instrumentalities shall ensure that the requirements under this Act
with respect to the standards, requisitions, and delivery of the national flag are strictly complied with
(sec. 32).

All departments, agencies, offices, and instrumentalities of the government, government-owned

or controlled corporations, and local government units, including barangays, shall include in their annual
budgets the necessary outlay for the purchase of the national flag (Sec. 33).
Prohibited Acts
The following shall be prohibited:
a. To mutilate, deface, defile, trample on or cast contempt, and any act or
omission casting dishonor or ridicule upon the flag over its surface;

b. To dip the flag to any person or object by way of compliment or salute; c. To

use the flag:

1. As a drapery, festoon, tablecloth

2. As covering for ceilings, walls, statues or other objects;

 3. As a pennant in the hood, side, back and top of motor vehicles;

4. As a staff or whip;

5. For unveiling monuments or statues; and

6. As trademarks or for industrial, commercial, or agricultural labels or designs.

d. To display the flag under the following conditions:

1. under any painting or picture;

2. Horizontally face-up. It shall always be hoisted aloft and be allowed to fall

freely;

3. Below any platform; or

4. In discotheques, cockpits, night and day clubs, casinos, gambling joints and
places of vice or where frivolity prevails.

e. To wear the flag in whole or in part as a costume or uniform;

f. To add any word, figure, mark, picture, design, drawings, advertisements, or imprint of any
nature on the flag;

g. To print, paint, or attach a representation of the flag on handkerchiefs, napkins, cushions, and
other articles of merchandise;

h. To display in public any foreign flag, except in embassies and other diplomatic
establishments, and in offices of international organizations;

i. To use, display, or be part of any advertisement of infomercial; and

j. To display the flag in front of buildings or offices occupied by aliens (sec. 34).

Philippine National Anthem

For the national anthem, gen. Aguinaldo wanted a march tune, something similar to the Marcha
Real Espanola, the spanish National Hymn. With such specifications, Julian Felipe composed the national
anthem entitled Himno Nacional Filipino. However, it took over a year before the hymn acquired lyrics.
some time in August 1899, at the height of the Filipino–Americam War, a youthful soldier poet named
Jose palma, wrote a poem in Spanish to fit the music of the Himno Nacional Filipino. With the title
Filipinas, the poem was originally published on september 3, 1899 in the La Independencia. upon its
publication, it was unanimously accepted as the lyrics for the hymn composed earlier by Julian Felipe.
During the American era, the National Anthem was translated into English by Camilo osias and
A.l. lane. However, in the early 1990, its official lyrics were interpreted by Felipe de Leon from the
original spanish lyrics, and this is what we are using today.
Filipinas
(Jose Palma, 1899)
 Tierra adorada, hija del
sol de oriente, su fuego ardiente
en ti latiendo está.

Patria de amores,
del heroísmo cuna, los
invasores
no te hallarán jamás.

En tu azul cielo, en tus auras, en tus

montes y en tu mar esplende y late el
poema
de tu amada libertad.

Tu pabellón que en las lides la

victoria iluminó,
no verá nunca apagados sus estrellas
ni su sol.

Tierra de dichas, de sol y amores en tu regazo

dulce es vivir;
es una gloria para tus hijos, cuando
te ofenden, por ti morir.

The Philippine Hymn

(The English Version of the Philippine National Anthem
Translated by: Camilo Osias and A.L. Lane)

Land of the morning

Child of the sun returning With
fervor burning
Thee do our souls adore.

Land dear and holy,

Cradle of noble heroes,
Ne’er shall invaders
Trample thy sacred shores.

Ever within thy skies and through thy clouds

And o’er thy hills and seas;
 Do we behold thy radiance, feel the throb Of
glorious liberty.

Thy banner dear to all hearts

Its sun and stars alright,
Oh, never shall its shining fields
Be dimmed by tyrants might.

Beautiful land of love, oh land of light,

In thine embrace ’tis rapture to lie;
But it is glory ever when thou art wronged
For us thy sons to suffer and die.

Conduct In Relation To The National Anthem (Under RA 8491)

The National Anthem is officially entitled Lupang Hinirang. The National Anthem shall always be
sung in the national language within or without the country. The following shall be the lyrics of the
National Anthem.
Bayang Magiliw Perlas ng Silanganan,
Alab ng puso Sa Dibdib mo’y
buhay. Lupang Hinirang,
Duyan ka ng magiting, Sa
manlulupig
Di ka pasisiil.
Sa dagat at bundok,
Sa simoy at sa langit mong bughaw,
May dilag ang tula
At awit sa paglayang minamahal.
Ang kislap ng watawat mo’y
Tagumpay na nagniningning;
Ang bituin at araw niya, Kailan pa may
di magdidilim.
Lupa ng araw, ng luwalhati’t pagsinta,
Buhay ay langit sa piling mo;
Aming ligaya na ‘pag may mang-aapi, Ang
mamatay nang dahil sa iyo.

The rendition of the National Anthem, whether played or sung, shall be in accordance with the
musical arrangement and composition of Julian Felipe (sec. 37).
When the National Anthem is played at a public gathering, whether by a band or by singing or
both, or reproduced by any means, the attending public shall sing the anthem. The singing must be done
with fervor (sec. 38).
As a sign of respect, all persons shall stand at attention and face the Philippine flag, if there is one
displayed, and if there is none, they shall face the band or the conductor. At the first note, all persons
shall execute a salute by placing their right palms over their left chests. Those wearing military, scouting,
citizen’s military training and security guard uniforms shall give the salute prescribed by their respective
regulations. The salute shall be completed upon the last note of the anthem.
The anthem shall not be played and sung for mere recreation, amusement, or entertainment
purposes, except on the following occasions:
a. International competitions where the Philippines is the host or has a representative;
b. local competitions;

c. During “signing off” and “signing on” of radio broadcasting and television stations;

d. Before the initial and last screening of films or before the opening of theater performances;
and

e. other occasions as may be allowed by the Institute.

All officials and employees of the national and local governments, and any agencies or
instrumentalities thereof, including government- owned or controlled corporations, privately owned
entities of offices displaying the national flag and government institutions of learning, are hereby
directed to comply strictly with the rules prescribed for the rendition of the anthem. Failure to observe
the rules shall be a ground for administrative discipline (sec. 39).
Flag-raising Ceremony
Under RA 1265, the flag ceremony is compulsory in all educational institutions. The recitation of
the Panatang Makabayan and Panunumpa ng Katatapatan sa Watawat ng Pilipinas should be done after
the singing of the National Anthem, and the singing of Ako ay Pilipino should be in the last part; however,
this is optional. This kind of activity is designed to instill in the mind of the children the essence of
patriotism and love of country.
Panatang Makabayan
(New Version)

Iniibig ko ang Pilipinas, aking

lupang sinilangan,
tahanan ng aking lahi;
kinukupkop ako at tinutulungan
maging malakas, masipag, at marangal. Dahil
mahal ko ang Pilipinas,
diringgin ko ang payo ng aking magulang, susundin ko ang tuntunin ng paaralan, tutuparin ko
ang tungkulin ng mamamayang makabayan; naglilingkod, nag-aaral, at nagdarasal nang buong
katapatan.
Iaalay ko ang aking buhay, pangarap,pagsisikap sa
bansang Pilipinas

s
Panatang Makabayan
(Original Version) s
Iniibig ko ang Pilipinas
 Ito ang aking lupang sinilangan
Ito ang tahanan ng aking lahi Ako’y
kanyang kinukupkop at tinutulungan
upang maging malakas, maligaya at kapakipakinabang Bilang ganti, ay diringgin ko ang payo
ng aking mga magulang susundin ko ang mga tuntunin ng aking paaralan Tutuparin ko ang mga
tungkulin ng isang mamamayang makabayan at masunurin sa batas Paglilingkuran ko ang aking
bayan nang walang pag-iimbot at ng buong katapatan sisikapin kong maging isang tunay na
Pilipino sa isip, sa salita, at sa gawa.
ako ay pilipino Ako ay Pilipino
Ang dugo’y maharlika likas
sa aking puso
Adhikaing kay ganda sa
Pilipinas na aking bayan
lantay na Perlas ng silanganan Wari’y natipon ang kayamanan ng Maykapal Bigay sa ‘king
talino
sa mabuti lang laan
sa aki’y katutubo
Ang maging mapagmahal Chorus:
Ako ay Pilipino,
Ako ay Pilipino
Isang bansa isang diwa
Ang minimithi ko sa
Bayan ko’t Bandila
laan Buhay ko’t Diwa Ako ay
Pilipino,
Pilipinong totoo
Ako ay Pilipino,
Ako ay Pilipino
Taas noo kahit kanino Ang
Pilipino ay ako!

Commemoration
As a nation, we value the sacrifices of those people who sacrificed their lives for our country to
obtain freedom—these men and women are our “heroes.” Sacrificing oneself for the sake of the country
represents ultimate dedication, devotion, and loyalty; it is also the most valuable gift that can be given
by a citizen to his/her country. These heroes deserve to be remembered throughout the generation.
December 30 – Every year on December 30, we celebrate Rizal Day, which is his death
anniversary. When he came back to the Philippines, he was re-arrested by the spaniards because of his
alleged involvement with the series of revolts that broke out in 1896, historically referred to as the
Philippine revolution. The observance of Rizal Day goes back to the decree issued by gen. Emilio
Aguinaldo on Dec. 20, 1898 declaring Dec. 30 as the anniversary of Jose Rizal’s death. It is also
decreed “a national day of mourning” for Rizal and other victims of the spanish dominion throughout its
threecentury rule. At the same time, gen. Aguinaldo issued a directive that all national flags shall be
hoisted at half-mast from 12:00 noon on December 29, and all offices of the government shall be closed
the whole day on December 30 as a sign of mourning.
 November 30 – It is celebrated as a public holiday in memory of the Filipino hero, Andres
Bonifacio. During this day, Filipinos thank him for his heroic attitude in fighting for our country’s
independence during the Filipino–spanish war. A Filipino nationalist and revolutionary, Andres
Bonifacio was the founder and leader of the Katipunan movement, which sought the independence of
the Philippines from spanish colonial rule and started the Philippine Revolution.
August 26 – National Heroes Day in the Philippines was held every last Monday of August. By
virtue of RA 9492, the official day has been declared to be August 26. This date was chosen as it marked
the day when the Cry of Pugad lawin occurred in 1896, thus initiating the start of the Philippine
revolution against Spain. On this occasion, flowers are offered at the Libingan ng mga Bayani, at the
Mausoleum for Veterans of the Revolution (Mausoleo delos Veteranos de la Revolución) at the Manila
North Cemetery, at the Pathway to glory in Heroes’ square in Rizal Park and at other heroes’ monument.
As we celebrate National Heroes’ Day, let us remember the lives and works of our heroes—those listed
in history books and those whose names have been forever lost in history.
June 12 – Independence Day was officially observed on July 4 until RA 4166, which was approved
on August 4, 1964, set out to move the holiday to June 12. This Act legalized the holiday, which is based
on the Declaration of Independence on June 12, 1898 by gen. Emilio Aguinaldo and Filipino
revolutionary forces from the Spanish colonization. The Philippine flag was raised and its national
anthem was played for the first time in 1898. However, liberty was short-lived because spain and the
united states did not recognize the declaration.
May 28 - June 12 – National Flag Day. On May 23, 1994, President Fidel V. Ramos issued Executive
order No. 179, which expanded the National Flag Day into an extended period, culminating in the
celebration of Independence Day. During this period, Filipinos are enjoined to display the Philippine flag
in all offices, agencies, and instruments of government, business establishments, schools, and private
homes.
April 9 - The Day of Valor was a national observance until a letter of Instruction No. 1087, dated
on November 26, 1980, made araw ng Kagitingan a national public holiday. This holiday is meant to
honor the brave people who helped bring democracy and freedom in the Philippines during the World
War II. Executive order No. 203, dated June 30, 1987, further proclaimed April 9 as “Araw Ng Kagitingan”
to pay tribute to the heroes of Bataan, Corregidor, and Bessang. It commemorates the heroism of
Filipinos and American soldiers when the Japanese occupied the Philippines during World War II. Major
general Edward P. King of the united states Army was forced to surrender more than 76,000 Filipinos
and American soldiers to the Japanese at dawn on April 9, 1942. The soldiers were forced to take a
90mile (~145 kilometers) hike to Camp o’Donnell in san Fernando. unfortunately, thousands of
prisoners died during the hike (also known as the bataan death march) due to starvation, dehydration,
and diseases before they could reach the camp.
On May 28, 1898, the Philippine flag was first unfurled after the Philippine Revolutionary Army

HISTORY
defeated Spanish forces in the Battle at Alapan, Imus, Cavite. The national flag was yet to be
formally announced on the day of that battle. It was formally presented to the people on June
12, 1898. From 1919, when the Philippine flag was once more legalized, until 1940, Flag Day
was observed in October, the date the Philippine Legislature had restored the flag. From 1941
to 1964, Flag Day was commemorated on the date the national flag was unfurled in Kawit:
June 12. Learn more here.
 SYMBOLS IN THE PHILIPPINE FLAG
Aside from the Masonic influence on the Katipunan, the design of the Philippine flag
has roots in the flag family to which it belongs—that of the last group of colonies that sought
independence from the Spanish Empire at the close of the 19th century, a group to which the
Philippines belongs. The Presidential Communications Development and Strategic Planning
Office traces the origins of the Philippine flag’s design elements, which have been in use
since General Emilio Aguinaldo first conceived them—the stars and stripes; the red, white,
and blue; the masonic triangle; and the sun—and have endured since. Learn more here.
RELATED EXECUTIVE ISSUANCE AND LAW
On May 24, 1994, President Fidel V. Ramos signed Executive Order 179, s. 1994, which
ordered the display of the national flag in all all buildings, establishments, and homes from
the May 28 to June 12, 1994, and on February 12, 1998, President approved Republic Act
No. 8491, prescribing the Code of the National Flag, Anthem, Motto, Coat-of-Arms and other
heraldic items and devices of the Philippines.
FLYING, DISPLAYING, AND FOLDING THE PHILIPPINE FLAG
I. When to raise and lower the flag in government offices, schools, and private institutions

II. Displaying the flag on buildings

III. Displaying the flag in times of peace and war
IV. The proper way of folding the Philippine flag
 Republic of the Philippines

Congress of the Philippines Metro Manila

Tenth Congress

Third Regular Session

Begun and held in Metro Manila, on Monday the twenty-eighth day of July, nineteen hundred
and ninety-seven.

REPUBLIC ACT NO. 8491

AN ACT PRESCRIBING THE CODE OF THE NATIONAL FLAG, ANTHEM, MOTTO,

COAT-OF-ARMS AND OTHER HERALDIC ITEMS AND DEVICES OF THE PHILIPPINES.

Be it enacted by the Senate and Home of Representatives of the Philippines in Congress

assembled:

SECTION 1. Short Title — This act shall be known as the “Flag and Heraldic Code of the
Philippines.”
SECTION 2. Declaration of Policy – Reverence and respect shall at all times be accorded the flag,
the anthem and other national symbols which embody the national ideals and traditions and which
express the principles of sovereignty and national solidarity. The heraldic items and devices shall seek
to manifest the national virtues and to inculcate in the minds and hearts of our people a just pride in
their native land, fitting respect and affection for the national flag and anthem, and the proper use of the
national motto, coat-of-arms and other heraldic items and devices.
SECTION 3. Definition of Terms — Whenever used in this Act, the term:

a. “Military” shall mean all branches of the Armed Forces of the Philippines including the Philippine
National Police, the Bureau of Jail Management and Penology, and the Bureau of Fire
Protection;

b. “Festoon” shall mean to hang in a curved shape between two points as a decoration;

c. “Flag” shall mean the Philippine National Flag, unless stated otherwise;

d. “Fly” shall mean the part of the flag outside the hoist or length;

e. “Symbol” shall mean any conventional sign which reveals man’s achievement and heroism (for orders
and decorations), identification, authority and a sign of dignity (for coat-of-arms, logo and insignia);

f. “Half-Mast” shall mean lowering the flag to one-half the distance between the top and bottom of the
staff;

g. “Hoist” shall mean the part of the flag nearest the staff or the canvass to which the halyard is attached;

h. “Inclement Weather” shall mean that a typhoon signal is raised in the locality;
i. “National Anthem” shall mean the Philippine National Anthem’

j. “Official Residences” shall mean Malacañang, and other government-owned structures where the
President resides, and other structures occupied by the Philippine Consulate or Embassies abroad;

k. “Places of Frivolty” shall mean places of hilarity marked by or providing boisterous merriment or
recreation; and

l. “Institute” shall mean the National Historical Institute.

CHAPTER 1

THE NATIONAL FLAG

A. Design of the National Flag

SECTION 4. The flag of the Philippines shall be blue, white and red with an eight-rayed
goldenyellow sun and three five-pointed stars, as consecrated and honored by the people.
B. Hoisting and Display of the National Flag
SECTION 5. The flag shall be displayed in all public buildings, official residences public plazas,
and institutions of learning everyday throughout the year.
SECTION 6. The flag shall be permanently hoisted, day and night throughout the year, in front
of the following; at Malacanang Palace; the Congress of the Philippines building; Supreme Court building;
the Rizal Monument in Luneta, Manila; Aguinaldo Shrine in Kawit, Cavite; Barasoain Shrine in Malolos,
Bulacan; the Tomb of the Unknown Soldier, Libingan ngmga
Bayani; Mausuleo de los Beteranos dela Revolucion; all International Ports of Entry and all other
places as maybe designated by the Institute.
The flag shall be properly illuminated at night.
SECTION 7. The flag shall also be displayed in private buildings and residences or raised in the
open flag-staffs in front of said buildings every April 9 (Araw ngKagitingan); May 1 (Labor Day); May 28
(National Flag Day) to June 12 (Independence Day); last Sunday of August (National Heroes Day);
November 30 (Bonifacio Day); and December 30 (Rizal Day); and on such other days as may be declared
by the President and/or local chief executives.
The flag may also be displayed throughout the year in private buildings or offices or raised in the
open on flag-staffs in front of private buildings: Provided, that they observe flag-raising ceremonies in
accordance with the rules and regulations to be issued by the Office of the President.
SECTION 8. All government agencies and instrumentalities, and local government offices,
government-owned corporations and local government units are enjoined to observe flag day with
appropriate ceremonies. Socio-civic groups, non-government organizations and the private sector are
exhorted to cooperate in making the celebrations a success.
SECTION 9. The flag shall be flown on merchant ships of Philippine registry of more than one
thousand (1000) gross tons and on all naval vessels.
On board naval vessels, the flag shall be displayed on the flagstaff at the stern when the ship is at
anchor. The Flag shall be hoisted to the gaff at the aftermast when the ship is at sea.
SECTION 10. The flag, if flown from a flagpole, shall have its blue field on top in time of peace
and the red field on top in time of war; if in a hanging position, the blue field shall be to the right (left of
the observer) in time of peace, and the red field to the right (left of the observer) in time of war.
The flagpole staff must be straight and slightly tapering at the top.
 SECTION 11. If planted on the ground, the flagpole shall be at a prominent place and shall be of
such height as would give the flag commanding position in relation to the buildings in the vicinity.
If attached to a building, the flagpole shall be on top of its roof or anchored on a sill projecting at
an angle upward.
If on stage or platform or government office, the flag shall be at the left (facing the stage) or the
left of the office upon entering.
SECTION 12. When the Philippine flag is flown with another flag, the flags, if both are national
flags, must be flown on separate staffs of the same height and shall be of equal size. The Philippine flag
shall be hoisted first and lowered last.
If the other flag is not a national flag, it may be flown in the same lineyard as the Philippine flag
but below the latter and it cannot be of greater size than the Philippine flag.
SECTION 13. When displayed with another flag, the Philippine flag shall be on the right of the
other flag. If there is a line of other flags, the Philippine flag shall be in the middle of the line.
When carried in a parade with flags, which are not national flags, the Philippine flag shall be in
front of the center of the line.
SECTION 14. A flag worn out through wear and tear shall not be thrown away. It shall be
solemnly burned to avoid misuse or desecration. The flag shall be replaced immediately when it begins
to show signs of wear and tear.
SECTION 15. The flag shall be raised at sunrise and lowered at sunset. It shall be on the mast at
the start of official’office hours, shall remain flying throughout the day.
SECTION 16. The flag may be displayed:
a. Inside or outside-a building or on a stationary flagpoles. If the flag is displayed indoors on a flagpole,
it shall be placed at the left of the observer as one enters the room;

b. From the top of a flagpole, which shall be at a prominent place or a commanding position in relation
to the surrounding buildings;

c. From a staff projecting upward from the window sill, canopy, balcony or facade of a building.

d. In a suspended position from a rope extending from a building to pole erected away from the building;

e. Flat against the wall vertically with the sun and stars on top; and

f. Hanging in a vertical position across a street, with the blue field pointing east, if the road is heading
south or north, or pointing north if the road is heading east or west.

The flag shall not be raised when the weather is inclement. If already raised, the flag shall not be
lowered.
SECTION 17. The flag shall be hoisted to the top briskly and lowered ceremoniously.
The flag shall never touch anything beneath it, such as the ground, flood, water or other objects.
After being lowered, the flag shall be handled and folded solemnly as part of the ceremony.
C. Conduct of Flag Raising Ceremony
SECTION 18. All government offices and educational institutions shall henceforth observe the
flag-raising ceremony every Monday morning and the flag lowering ceremony every Friday afternoon.
The ceremony shall be simple and dignified and shall include the playing or singing of the Philippine
National Anthem.
SECTION 19. The office of the President upon the recommendation of the Institute shall issue
rules and regulations for the proper conduct of the flag ceremony.
 SECTION 20. The observance of the flag ceremony in official or civic gatherings shall be simple
and dignified and shall include the playing or singing of the anthem in its original Filipino lyrics and
march tempo.
SECTION 21. During the flag-raising ceremony, the assembly shall stand in formation racing the
flag. At the moment the first note of the anthem is heard, everyone in the premises shall come to
attention; moving vehicles shall stop. All persons present shall :.ace their right palms over their chests,
those with hats shall uncover, while those in military, scouting, security guard, and citizens military
training uniforms shall give :.-.£ salute prescribed by their regulations, which salute shall be completed
upon the last note of the anthem.
The assembly shall sing the Philippine national anthem, accompanied by a band, r available, and
at the first note, the flag shall be raised briskly.
The same procedure shall be observed when the flag is passing in review or in parade.
SECTION 22. During the flag lowering, the flag shall be lowered solemnly and slowly so that the
flag shall be down the mast at the sound of the last note of the anthem. Those in the assembly shall
observe the same deportment or shall observe the same behavior as for the flag-raising ceremony.
D. Half-Mast
SECTION 23. The flag shall be flown at half-mast as a sign of mourning on all buildings and places
where it is displayed, as provided for in this Act, on the day of official announcement of the death of any
of the following officials:
a. The President or a former President, for ten (10) days;

b. The Vice-President, the Chief Justice, the President of the Senate, and the Speaker of the
House of Representatives, for seven (7) days; and
c. Other persons to be determined by the Institute, for any period less than seven (7) days.

The flag shall be flown at half-mast on all the buildings and places where the decedent was
holding office, on the day of death until the day of interment of an incumbent member of the Supreme
Court, the Cabinet, the Senate or the House of Representatives, and such other persons as may be
determined by the Institute.
The flag when flown at half-mast shall be first hoisted to the peak for a moment then lowered to
the half-mast position. The flag shall again be raised briskly to the peak before it is lowered for the day.
E. Casket
SECTION 24. The flag may be used to cover the caskets of the honored dead of the military,
veterans of previous wars, national artists, and of civilians who have rendered distinguished service to
the nation, as maybe determined by the local government unit concerned. In such cases, the flag shall be
placed such that the white triangle shall be at the head and the blue portion shall cover the right side of
the caskets. The flag shall not be lowered to the grave or allowed to touch the ground, but shall be folded
solemnly and handed over to the heirs of the deceased.
F. Pledge to the Flag
SECTION 25. The following shall be the Pledge of Allegiance to the Philippine Flag:
Ako ay Filipino
Buong katapatang nanunumpa
Sa watawat ng Pilipinas
At sa bansang kanyang sinasagisag
Na may dangal, katarungan, at kalayaan
Na pinakikilos ng sambayanang
Maka-Diyos,
 Makatao, Makakalikasan, at

Makabansa.
Such pledge shall be recited while standing with the right hand palm open raised shoulder high.
Individuals whose faith or religious beliefs prohibit them from making such pledge must nonetheless
show full respect when the pledge is being rendered by standing at attention.
G. Flag Days
SECTION 26. The period from May 28 to June 12 of each year is declared as Flag Days, during
which period all offices, agencies and instrumentalities of government, business establishments,
institutions of learning and private homes are enjoined to display the flag.
H. Specifications of the National Flag
SECTION 27. The flag shall have the following proportions. The width of the flag, 1; the length
of the flag, 2; and the sides of the white triangle, 1.
SECTION 28. The technical specifications shall be as follows:
The blue color shall bear Cable No. 80173; the white color, Cable No. 80001 the red color, Cable
No. 80108; and the golden yellow, Cable No. 80068.
SECTION 29. In order to establish uniform criteria in the making of our national flag and to
guarantee its durability by the use of quality materials, the following standards and procedures shall be
observed:
a. All requisitions for the purchase of the Philippine National Flag must be based on strict
compliance with the deisgn, color, craftmanship and material requriements of the Government.

b. All submitted samples of flags by accredited suppliers offered for purchase for government use
shall be evaluated as to design, color and craftmanship specifications by the Institute, through its
Heraldry and Display Section, which shall stamp its approval or disapproval on the canvass
reinforcement of the flag sample submitted. The samples shall be sent to the Institute by the
requisitioning office, not by the flag supplier; and

c. The Industrial Technology Development Institute (ITDI) or the Philippine Textile Research
Institute (PTRI) of the Department of Science and Technology (DOST) shall evaluate the quality of
material of all flag samples and certify whether the fabric for the blue, white, red and golden yellow
colors, including the canvass submitted, conforms to government requirement as to quality of the
material. The samples shall be submitted by the said office to the Institute.

SECTION 30. All deliveries of the flags requisitioned by the government shall be inspected by
the requisitioning agency’s internal inspector and by the Commission on Audit (COA) using the flag
stamped approved by the Institute as reference.
SECTION 31. In carrying out its responsibilities under Section 4 hereof, the Institute, COA, the
ITDI/PTRI shall prepare guidelines to be approved by the Office of the President.
SECTION 32. All government agencies and instrumentalities shall ensure that the requirements
under this Act with respect to the standards, requisitions and delivery of the national flag are strictly
complied with.
SECTION 33. All departments, agencies, offices, and instrumentalities of the government,
government-owned or controlled corporations, local government units, including barangays, shall
include in their annual budgets the necessary outlay for the purchase of the national flag.
I. Prohibited Acts
SECTION 34. It shall be prohibited
a. To mutilate, deface, defile, trample, on or cast contempt any act or omission casting
dishonor or ridicule upon the flag over its surface;

b. To dip the flag to any person or object by way of compliment or salute; c. To use the

flag:

1. As a drapery, festoon, tablecloth

2. As covering for ceilings, walls, statues or other objects;

3. As a pennant in the hood, side, back and top of motor vehicles;

4. As a staff or whip;

5. For unveiling monuments or statues; and

6. As trademarks or for industrial, commercial or agricultural labels or designs. d. Display the flag:

1. Under any painting or picture;

2. Horizontally face-up. It shall always be hoisted aloft and be allowed to fall freely;

3. Below any platform; or

4. In discotheques, cockpits, night and day clubs, casinos, gambling joints and places of vice or where
frivolity prevails.

e. To wear the flag in whole or in part as a costume or uniform;

f. To add any word, figure, mark, picture, design, drawings, advertisements, or imprint of any nature on
the flag;

g. To print, paint or attach representation of the flag on handkerchiefs, napkins, cushions, and other
articles of merchandise;

h. To display in public any foreign flag, except in embassies and other diplomatic establishments, and in
offices of international organizations.

i. To use, display or be part of any advertisement of infomercial; and

j. To display the flag in front of buildings or offices occupied by aliens.

CHAPTER II

THE NATIONAL ANTHEM

SECTION 35. The National Anthem is entitled Lupang Hinirang.
SECTION 36. The National Anthem shall always be sung in the national language v/ithin or
without the country. The following shall be the lyrics of the National Anthem.
 Bayang magiliw,

Perlas ng silanganan,

Alab ng puso

Sa dibdib mo’y buhay.

Lupang hinirang,

Duyan ka ng magiting,

Sa manlulupig

Di ka pasisiil.

Sa dagat at bundok,

Sa simoy at sa langit mong bughaw,

May dilag ang tula

At awit sa paglayang minamahal.

Ang kislap ng watawat mo’y

Tagumpay na nagniningning;

Ang bituin at araw niya,

Kailan pa ma’y di magdidilim.

Lupa ng araw, ng luwalhati’t pagsinta,

Buhay ay langit sa piling mo;

Aming ligaya na ‘pag may mang-aapi,

Ang mamatay nang dahil sa ‘yo.

SECTION 37. The rendition of the National Anthem, whether played or sung, shall be in
accordance with the musical arrangement and composition of Julian Felipe.
SECTION 38. When the National Anthem is played at a public gathering, whether by a band or
by singing or both, or reproduced by any means, the attending public shall sing the anthem. The singing
must be done with fervor.
As a sign of respect, all persons shall stand at attention and face the Philippine flag, if there is one
displayed, and if there is none, they shall face the band or the conductor. At the first note, all persons
shall execute a salute by placing their right palms over their left chests. Those in military, scouting,
citizen’s military training and security guard uniforms shall give the salute prescribed by their
regulations. The salute shall be completed upon the last note of the anthem.
The anthem shall not be played and sung for mere recreation, amusement or entertainment
purposes except on the following occasions:
a. International competitions where the Philippines is the host or has a representative;

b. Local competitions;

c. During “signing off” and “signing on” of radio broadcasting and television stations;

d. Before the initial and last screening of films or before the opening of theater performances; and

e. Other occasions as may be allowed by the Institute.

SECTION 39. All officials and employees of the national and local governments, and any agencies
or instrumentalities thereof, including government-owned or controlled corporations, privately-owned
entities of offices displaying the national flag and government institutions of learning are hereby
directed to comply strictly with the rules prescribed for the rendition of the anthem. Failure to observe
the rules shall be a ground for administrative discipline.
CHAPTER III

THE NATIONAL MOTTO

SECTION 40. The national Motto shall be “MAKA-DIYOS, MAKA-TAO, MAKAKALIKASAN AT
MAKABANSA.”
CHAPTER IV NATIONAL COAT-OF-ARMS

SECTION 41. The National Coat-of-Arms shall have:

Paleways of two (2) pieces, azure and gules; a chief argent studded with three (3) mullets
equidistant from each other; and, in point of honor, ovoid argent over all the sun rayonnant with eight
minor lesser rays. Beneath shall be the scroll with the words “REPUBLIKA NG PILIPINAS,” inscribed
thereon.
CHAPTER V

THE GREAT SEAL

SECTION 42. The Great Seal shall be circular in form, with the arms as described in the preceding
section, but without the scroll and the inscription thereon. Surrounding the whole shall be a double
marginal circle within which shall appear the words “Republika ng Pilipinas.” For the purpose of placing
The Great Seal, the color of the arms shall not be deemed essential but tincture representation must be
used.
The Great Seal shall bear the National Motto.
SECTION 43. The Great Seal shall be affixed to or placed upon all commissions signed by the
President and upon such other official documents and papers of the Republic of the Philippines as may
be provided by law, or as may be required bv custom and usage. The President shall have custody of the
Great Seal.
CHAPTER VI
OFFICIAL SEALS AND OTHER HERALDIC ITEMS AND DEVICES
SECTION 44. Any government entity, including the military, may adopt appropriate coat-ofarms,
administrative seals, logo, insignia, badges, patches, banners and initiate awards, citations, orders or
decorations, as may be authorized by the Congress or the Office of the President.
SECTION 45. Such hearldic devices and items shall be filed with the Institute for recording and
evaluation as to precedence, design, customs and traditions. The institute shall promulgate the
corresponding rules and regulations which shall be submitted for approval to the Office of the President
or to Congress.
SECTION 46. All government offices including the military are hereby ordered to purchase all
heraldic items and devices from manufacturers accredited and authorized by the Institute. Such items
and devices shall be subject to inspection by the purchasing agency’s internal inspector and the COA
representative using the design and specifications approved by the Office of the President or by the
Congress, through the Institute.
SECTION 47. No government official or employee shall accept any orders or decorations from
any foreign government without the consent of Congress, and without the prior evaluation and
documentation of such order or decoration by the Institute.
CHAPTER VII

PENALTIES
SECTION 48. Failure or refusal to observe the provisions of this Act; and any violation of the
corresponding rules and regulations issued by the Office of the President shall, after proper notice and
hearing, be penalized by public censure which shall be published at least once in a newspaper of general
circulation.
The Department of Education, Culture and Sports and the Commission on Higher Education, upon
the recommendation of the Institute and after the proper notice and hearing, shall cause the cancellation
of the recognition of permit of any private educational institution which fails or refuses to observe the
provisions of this Act for the second time.
SECTION 49. The Department of Education, Culture and Sports (DECS) and the Commission on
Higher Education shall ensure that the National Anthem, as adopted by law, shall be committed to
memory by all students of both public and private educational institutions, and performed during the
flag ceremony conducted in accordance with the rules and regulations issued by the Office of the
President. In addition, they shall make available the vocal, piano or band scores of the National Anthem,
as adopted by law, to all private and public schools, as well as he general public.
SECTION 50. Any person or judicial entity which violates any of the provisions of this Act shall,
upon conviction, be punished by a fine of not less than Five thousand pesos (5,000.00) not more than
Twenty thousand pesos (P20,000.00), or by imprisonment for not more than one (1) year, or both such
fine and imprisonment, at the discretion of the court: Provided, That for any second and additional
offenses, both fine and imprisonment shall always be imposed: Provided, That in case the violation is
commited by a juridical person, its President or Chief Executive Officer thereof shall be liable.
CHAPTER VIII

COMMON PROVISION
SECTION 51. The Institute shall issue the necessary-rules and regulations to implement the
provisions of this Act within ninety (90) days after effectivity. The Institute shall submit its rules and
regulations to the Office of the President and the Congress of the Philippines.
SECTION 52. The Institute shall also be responsible for the strict enforcement of the provision
of this Act. It may call upon any government department, agency, office, or government instrumentality,
including government corporations and local government units, for such assistance as it may deem
necessary for the effective discharge of its functions under this Act.
SECTION 53. Separability Clause— If any provision, or part hereof, is held invalid or
unconstitutional, the remeinder of this Act not otherwise affected shall be valid and subisting.
SECTION 54. Repealing Clause – Any law, presidential decree or issuance, executive order, letter
of instruction, administrative order, rule and regulation contrary to or inconsistent with the provisions
of this Act is hereby repealed, modified, or amended accordingly.
SECTION 55. Effectivity — This Act shall be effective fifteen (15) days from the date of its
publication in Official Gazette or in at east two (2) newspapers of general circulation.
This Ace, which is a consolidation of Senate Bill No. 630 and House Bill No. 2586 was finally passed by the
Senate and House of Representatives on February 3, 1998 and February 6, 1998 respectively.

National Symbol
A national symbol is a symbol of any entity considering and manifesting itself to the world as
a national community: the sovereign states but also nations and countries in a state of colonial or other
dependence, (con) federal integration, or even an ethno cultural community consider a nationality
despite having no political autonomy.
National symbols intend to unite people by creating visual, verbal, or iconic representations of
the national people, values, goals, or history. These symbols are often rallied around as part of
celebrations of patriotism or aspiring nationalism (such as independence, autonomy or separations
movements) and are designed to be inclusive and representative of all the people of the national
community.

Common official national symbols

• The flag or banner of a nation-state
• The coat of arms of the land or ruling dynasty
• The seal or stamp of the land or ruling dynasty
• The head of state, especially in a monarchy
• The associated device and motto can also be used separately
• The national colors, often derived from the above
• Abstract symbols
• National anthems, royal and imperial hymns; alongside such official hymns custom may also
recognize the national symbols values of very popular song

National symbols of the Philippines

The national symbols of the Philippines consist of the symbols that represent Philippine
traditional and ideas and convey the principles of sovereignty and national solidarity of the Filipino
people. Some of these symbols namely the national flag, the Great Seal, the coat of arms and the national
motto are stated in the Flag and Heraldic
Code of Philippines, which is also known as Republic Act 8491. In the constitution in the
Philippines, the Filipino language is stated as the national language of the Philippines.
 A side from those stated symbols in the constitution and in Republic Act 8491, there are only
six official national symbol of the Philippines enacted through law, namely sampaguita as national
flower, narra as national tree, the Philippines eagle as national bird, Philippine pearl as national gem,
arnis as national material art and sport and the Filipinos sign Language as the national sign Language.
Thus, there are a total of twelve official national symbols passed through Philippine laws.

There are symbols such as the carabao (national animal), mango (national fruit) and anahaw
(national leaf) that are widely known as national symbols but have no flaws recognizing them as official
national symbols. Even Jose Rizal, who is widely considered as a national hero, has not been declared
official as a national hero in any existing Philippine law according to historical experts. Although in 2003,
Benigno Aquino, Jr. was officially declared by the President Gloria Macapagal-Arroyo as a national hero
by an executive order. A national artist of the Philippines is a rank or a title given to a Filipino citizen in
recognition to the recipients contributions to Philippine arts and letters and they are not considered as
national symbol that represents traditional and Ideals.

A Flag is a piece of fabric (most often rectangular or quadrilateral) with a distinctive design
and colors. It is used as a symbol, a signaling device, or for decoration. The term flag is also used to refer
to the graphic design employed, and flags have evolved into a
general tool for rudimentary signaling and identification, especially in environments where
communication is challenging ( such as the maritime environment, where semaphore is used). The study
of flags is known as vexillology from the latin vexillum, meaning flag or banner.

National flags are patriotic symbols with widely varied interpretations that often included
strong military association’s because of their original and ongoing use for that purpose. Flags are also
used in messaging, advertising or for decorative purpose.

Some military units are called flags after their use of flags. A flag (Arabic :) is equivalent
to a brigade in Arab countries. In Spain, a flag (Spanish: Bandera) is a battalion- equivalent in
the Spanish Legion.

A national anthem is a country’s national song. The majority majority of national anthem are
marches or hymns style. Latin American, central Asian, and European nations tends towards more
ornate and operatic pieces, while those in the Middle East, Oceania, Africa, and the Caribbean use a more
simplistic fanfare. Some countries that are devolved into composition for them (such as with the United
Kingdom, Russia, and the former Soviet Union); their constituencies songs are sometimes referred to as
national anthem even though they are not sovereign states.

There is commonly held belief that national anthems have a unique power over people. They
are examples unisonance, which is a situation where people, wholly unknown to the another utter the
same verses to the same melody. This unisonance effectively and efficiently allows “each” person to sing
the music of the “whole” nation with “all” other citizens. National anthems are now a single- but powerful
–part of the paraphernalia of national packaging; alongside flags, currency, or postage stamps, the
iconography that many of as inherit and which we come to regard as both normal and normative. Yet
although the words of these songs are often banal and their tunes mediocre, simultaneously singing and
imagined sound seems to bring people together.
 Thus national anthems constitute a serious business, and that is why they are played and sung
at the most solemn moments dedicated to performing a nation’s spirit, as singing and listening to them
as generates raised feelings of pride and patriotism. And although music often acts as a unifying factor
in social context as often flaunted as being a universalizing phenomenon, it also often serves as a
rallying points for expressing personal and group identities. This is the case with national anthems.

There are some 120 to 187 languages spoken in the Philippines, depending on the methods of
classification. Almost all the Malayo-Polynesian languages native to the archipelago. A number of
Spanish : influenced creoles varieties generally called Chavacano are also spoken in certain communities.
The 1987 constitution designated Filipino, a standardized version of Tagalog, as the national language
and an official language along the English. Filipino is regulated by Komisyon sa Wikang Filipino and
therefore serves as a lingua franca used by Filipinos of various ethno linguistic backgrounds.

On October 30, 2018, President Rodrigo Duterte signed into law republic Act 11106, which
declares Filipino Sign Language or FSL to the country’s official sign language and as the Philippine
government’s official language in communicating with the Filipino Deaf.

Filipino is used for communication across the country’s diverse linguistic groups and is used
in popular culture, the government operates mostly using English. Including second language speakers,
there are more speakers Filipino than English in the Philippines. The other regional languages given
official auxiliary status in their respective places according to the constitution but particular languages
are not specified some of these regional languages are also used in education.

The indigenous scripts of the Philippines (such as the Kulitan, Tagbanwa and others) are used
very little; instead, Filipino languages are today written in the Latin scripts because of the Spanish and
American colonial experience. Baybayin, though generally not understood, is one of the most well-
known of the indigenous Filipino scripts and is used mainly in artistic application such as on the
Philippines banknotes, where are word “Pilipino” is inscribed using the writing system. Additionally, the
Arabic script is used in the Muslim areas in the southern Philippines.

A national myth is an inspiring narrative or anecdote about a nation’s past. Such myths often
serve as an important national symbol and affirm a set of national values. A national myth may
sometimes take the form of a national epic or be incorporated into a
civil religion. A group of related myths about a nation may be referred to as the national mythos,
from the original Greek word for “myth”.

A national myth is a legend or fictionalized narrative which has been elevated to a serious
mythological, symbolic, and esteemed level so as to be true to the nation. It might simply over-dramatize
true incidents, omit important historical details, or add details for which there is no evidence; or it might
simply be a fictional story that no one takes to be true literally, but contains a symbolic meaning for the
nation. The national folklore of many nations includes a founding myth, which may involve a struggle
against colonialism or a war of independence. In many cases, the meaning of the national myth is
disputed among different parts of the population.

In some places, the national myth may be spiritual in tone and refer to stories of the nation’s
founding at the hands of a God, several gods, leaders favored by gods, or other supernatural beings.
 National myths serve many social and political purposes. National myths often exist only for
the purposes of state-sponsored propaganda. In totalitarian dictatorships, the leader might be given, for
example, a mythical supernatural life history in order to make him or her seem god-like and supra-
powerful (see also cult of personality). However, national myths exist in every society. In liberal regimes
they can serve the purpose of inspiring the civic virtue and self-sacrifice, or of consolidating the power
of dominant groups and legitimizing their rule.

Philippine mythology is the body of stories and epics originating from, and part of, the
indigenous Philippine folk religions, which include various ethics faiths distinct from one another.
Philippine mythology is incorporated from various sources, having similarities with Indonesian and
Malay myths, as well as Hindu, Muslim, Shinto, Buddhist, and Christian traditions, such as the notion
of heaven (kaluwalhatian, kalangitan, kamurawayan, etc.), hell (kasamaan, sulad, etc.), and the human
soul (kaluluwa, kauolan, makatu, ginokudk, etc.).

Philippine mythology attempts to explain the nature of the world through the lives and actions
of heroes, deities (referred to as anito or diwata in some ethnics groups), and mythological creatures.
The majority of these myths were passed on through oral tradition, and preserved through the aid of
community spiritual leaders or shamans (babaylan, katalonan, mubaki, baglan, machanitu, walian,
mangubat, Bahasa, etc.) and community elders.

The mythologies and indigenous religions of the Philippines have historically been referred to
as Anitism, meaning “ancestral religion”. Other terms use were Anitismo, a Hispano-Filipino
translation, and Aniteria, a derogatory version used by most members of the Spanish clergy. Today,
many ethnic people continue to practice and conserve their unique indigenous religions, notably in
ancestral domains, although foreign and foreign-inspired religions continue to influence their life-ways
through conversions, inter-marriage, and land-buying. A number of scholarly work1ae23 s have been
devoted to Anitism and its various aspects, although many of its stories and traditions have yet to be
recorded by specialists in the field of anthropology and folklore.

Allegiance to the Country and Constitution

How can we demonstrate our allegiance to our country? First of all, one must keep faith in the
soundness of our system of government, in our constitution, in our laws, and in the duly elected leaders
of our country. Allegiance to our country does not mean simply professing love of our country and pride
as a Filipino. What must be borne in mind as a Filipino is that being a citizen of the Philippines is a
privilege; it is a recognition of our rights to utilize the resources of our country and to be protected by
our government. However, in return for enjoying the rights as a Filipino citizen, we must assume
obligations to defend the country.
Role Of the Military
According to Pres. Manuel l. Quezon, on the one hand, “A nation of trained men, ready to defend
their country has the lasting respect of itself and of the world,” and that on the other hand, “a nation of
helpless citizens can expect nothing but slavery at home and contempt abroad.” under the National
Defense Act that was implemented during the Commonwealth Era, the Military service shall be
obligatory for all citizens of the Philippines; even women should receive such instruction and training as
might be necessary for performing auxiliary service. Being a “defender of the Constitution” requires
great sacrifice by giving up some personal privileges, such as going beyond their place of comfort in
order to serve the country. Loyalty to the Constitution and Filipino people, under one flag and the
concomitant willingness to give their life is their primary mission—one that requires a great deal of
courage.
“Loyalty” is defined as faithfulness, consistency, devotion, allegiance, and fidelity to one’s
superior or duty, cause, or principle. It is the feeling or sentiment, often strong or even enthusiastic, that
accompanies one’s sense of allegiance. Loyalty as a virtue is intangible. It exists as pervading spirit in a
relationship as that of a people to a country, of man to people. It is especially manifested when the
relationship is put to test, such as when extraneous force threatens that which is the object of loyalty.
However, we must distinguish loyalty from servility, because the latter could be used for abuse and
might break the chain of command. Servility is contemptuous, humiliating, and hateful. Courting favors
from a superior, which goes beyond the bounds of duty, is below the standard of conduct expected of
any decent citizen. The one who stoops to these repressible acts, whether openly or covertly, debases
him/herself and incites the scorn of his/ her fellowman. A soldier must be loyal to the constitution and
not to the interest of one person. “Rule of law, not Rule by men,” this is the core concept of Democracy.
Obedience in military organization is very important. It is defined as the submission to authority
and willingness to obey. Lack of obedience will not only prejudice the interest of an individual but can
also defeat the welfare and objectives of the group to which they belong. Every well-organized group has
a set of rules and regulations that must be obeyed by the members, and these rules are written under
the “Article of War.” Although these rules and regulations restrict or limit actions under certain
circumstances, they are not intended to harass or deny the freedom of action. The rules are necessary so
that the group can maintain order and, in turn, achieve its objective for the good of every member and
the nation as a whole.
Courtesy is the expression or manifestation of consideration for others. It is a virtue that is
expected of all individuals from all walks of life. In the military, courtesy is a great requirement because
it is the basis of military discipline. once it is not observed wholeheartedly, the organization will lose its
orderliness and may even disintegrate. Furthermore, courtesy promotes good relationships as well as a
closer coordination and teamwork among members of the organization. It makes the organization
dignified and ensures good relations with the public.

A soldier who is not courageous is not a fine and dependable soldier. Fear is a natural human
emotion that takes place among unusual circumstances, especially in the face of imminent threat and
danger. The real soldier, however, is one who can control fear and place duty above emotion. This is
brought about by such motivations as love of country, pride in national heritage of bravery, and complete
faith and loyalty in the cause that he/she is fighting for. The acts of heroism among soldiers are achieved
not because of their lack of fear but because of their control over the normal human feeling of fear. Moral
courage, fear of failure, criticism, and ridicule have often discouraged men from doing what is
right, just, and noble. hence, courage to do things right in the face of possible failure and criticism
is a triumph in itself.
Role of the police and other law enforcement agencies
The state shall establish and maintain one police force, which shall be national in scope and
civilian in character, to be administered and controlled by a national police commission. The authority
of local executives over the police units in their jurisdiction shall be provided by law (Art. XVI, sec. 6,
1987 Constitution). However, “in times of national emergency, the PNP, the Bureau of Fire Protection,
and the Bureau of Jail Management and Penology shall, upon the direction of the President, assist the
armed forces in meeting the national emergency” (sec. 3, RA 8551).
While it is very clear that the PNP is a civilian in character, PNP forces can be deployed in times
of national emergency, which means they should also be ready to defend the country at any time. It is
difficult to conceptualize “civilian character” in PNP considering that the so-called “military mentality”
is still there. Most of the high- ranking officers are trained in Military Science, which urges them to
implement military protocol in the organization, which may sometimes be cascaded down into the
community. What they forget is that “the police is the community and the community is the police.” Thus,
the police should be able to work closely with the community in order to gain their support. As the police
may sometimes think that “civilian mentality” is a low form of thinking, thus, part of police training is to
change their perspective from being a civilian into men in uniform. However, what they sometimes fail
to internalize is that, what they are doing is a great sacrifice for the people and is actually intended to
serve the community. serving people is a “great honor and pleasure” for a service man/woman, and it
can be manifested or appreciated by the people through the “respect” given to them by the former or by
the government through awards and recognition. These are the important ideas that some of our men in
uniform have failed to internalize, because they typically label themselves as ordinary citizens whose
reward for services rendered should be in the form of compensation or money.
Indeed, it is a great honor to serve the country and its people and this should be the motivation
of our men in uniform, not just the salary. In fact, their salary, which comes from the people’s taxes, are
given to them because they also have personal needs and families to support even though they are
working full-time as public servants. This salary is not designed for them to get rich. getting rich should
not be a goal of a law enforcer or any public servant, because if that is the case, then they have to leave
public service and go into private practice or business. It is never appropriate to combine the interests
of public service and business into one because it might result in a conflict of interest, dissatisfaction,
and even corruption.
Unfortunately, in some cases, corruption has become normal part of the operation, as embodied
by what is mainly called “SOP.” Compared to volunteers from organizations like the Red Cross, lions Club,
Fire Volunteer, Army Reservists, and many more, our police forces enjoy far more benefits because they
are paid and are given more opportunities to serve. Volunteers only receive fulfillment and happiness
from what they do even though they are also exerting efforts to serve the community, even giving up
their livelihood to do so. Most volunteers do not receive any form of compensation. In fact, they could
even be spending their personal money just to serve, even though they are ordinary citizens with average
or below minimum salary. Thus, the police forces may be considered more privileged because of the
opportunities and pay given to them. In the end, serving the people should be the goal of every man and
woman in uniform because even a simple “thank you” from a person you have served can be a priceless
thing. Now, more than ever, our men and women in uniform should be able to internalize this important
aspect.
Role of Citizen’s training in shaping the youth

As mentioned earlier, according to Pres. Manuel l. Quezon, “A nation of trained men, ready to
defend their country, has the lasting respect of itself and of the world” but “a nation of helpless citizens
can expect nothing but slavery at home and contempt abroad.”
Citizen’s training is aimed at improving and maintaining the spirit of cooperation so that the
ordinary Filipino citizen will always work together to promote the welfare of the nation. To make
democracy real and supreme in our country, whenever the general welfare is involved, there must be
understanding not only among friends but also among enemies. However, this may call for some degree
of self-sacrifice. If we are to live harmoniously, each one of us should lay aside our desires, feelings, and
personal ambition, especially because, the preservation of the state is the obligation of every citizen. The
security of Philippine freedom, independence, and perpetual neutrality shall be guaranteed by the
employment of all citizens without distinction of age, sex, and all resources.
Like many countries in the world, citizen’s training should start at the very young age because it
aims to inculcate “love of country” among the youth. The very first law promulgated by Pres. Quezon was
the national defense act, which laid down the Defense Policy of the Philippines. At that time, there was a
Preparatory Military Training (PMT) and this was later changed to the Reserve Officer Training Course
(ROTC)—a compulsory course meant to last for two years. Due to some controversy, the ROTC became
an optional course under the National service Training Program (NSTP). some argued that the ROTC did
not serve its original purpose, resulting in its abolition. As of today, due to rising tensions in the West
Philippine Sea, there are steps to bring back the original “concept” of ROTC, which is to prepare our youth
to defend the country.
Experts have discovered that the implementation of citizen’s training had been ineffective in the
past. In the latter part of this book, we will discuss how to improve ROTC or any concept of military
training. In a sense, the left-leaning groups somehow accomplished their objective: to weaken the
government. Hence, if we do not do something, our democracy might collapse. The very purpose of
citizen’s training (i.e., ROTC) is not to punish the youth or make them suffer just to meet a requirement
to graduate in college. Its primary objective is to instill in the heart and mind of the youth the spirit of
“patriotism” and “nationalism.” Through this “character building” exercise, they might be inspired to
conduct some activities to attain a similar objective. obedience, discipline, courtesy, and loyalty are
among the characteristics that the youth should develop. These are vital for the survival of the future
generations of Filipinos.
Courtesy
Courtesy, as an investment, is intended not only for others but also for one’s own sake. Rudeness
in manners will surely destroy an individual, while courtesy and politeness will bring you along the way
to the road of success. one act of courtesy is to render a salute to higher authority.
A salute is the most important form of military courtesy. It is executed by raising the right hand
smartly until the tip of the right forefinger touches the right eyebrow or the front brim of the headgear
when covered. Fingers must be extended and joined, with the palm pacing the forearm inclined at an
angle of about 45 degrees and the right upper arm horizontal. A person who is doing a salute looks at
the person to whom the salute is offered. When saluted is returned, the former drops the right hand
smartly to the side.
The rules in rendering a proper salute are as follows:
a. The salute is required on and off military installations during and outside office hours.
b. Persons entitled to the salute:

1. All commissioned officers of the AFP, both male and female; and
 2. All commissioned officers of friendly nations when they are recognized.

c. The salute is rendered at a distance of about 6 paces from the person saluted or at a recognition
distance, which is about 30 paces.

d. The salute must be returned by those entitled to it. It is not rendered when running but at halt
or walk. Never salute with a cigarette, cigar, or pipe in the mouth. The salute should not be
executed in a haphazard perfunctory manner, and salutes are exchanged whether individuals
are covered or uncovered.

e. The salute is rendered but once if the senior remains in the immediate vicinity and no
conversation takes place. When they part from each other, the junior again salutes the senior.

f. In making reports, the person reporting salutes first regardless of rank. An example of this case
is when a unit commander is reporting to the adjutant during a ceremony.

g. The salute is rendered by a junior when reporting to a senior. He/she also salutes before
leaving.

h. When not to salute:

1. While at work. In case the officer calls for a soldier who is working, the soldier stops
working, approaches and salutes the officer, and again when they part from each other;

2. Indoor, except when reporting to an officer or when the soldier is on duty as a sentinel
or guard;

3. When carrying articles with both hands or being so occupied as to make saluting
impractical;

4. When riding in a fast-moving vehicle and the other is dismounted, the salute is not
rendered. Exceptions are when the vehicle is clearly marked to indicate a general officer
and when saluting is part of the ceremony.

5. When meeting a prisoner of war. soldiers serving as military prisoners are not entitled
to salute; and

6. In case of doubt due to the absence of specific instruction, the salute is rendered.

Discipline
Discipline develops mutual respect and good will among members of an organization. Without
courtesy and respect among the members of an organization, discipline disappears. As a result, there
will be no peace and order in the organization and it it will disintegrate.
The need for discipline is recognized in many places outside the Armed Forces. It reaches its
highest form in teams, wherein individual desires are subordinated to the interest of the entire team.
The Armed Forces require discipline among its ranks for several reasons. First, the task of going into war
is not the personal choice of many of us: we are doing it because we, as individuals, have to do it in the
interest of our country. For this reason, we cannot be allowed as individuals to decide which part is to
be done. second, the organization must be prepared for situations in which leaders may be lost. Personal
loyalty to his/her commander is not enough. If the leader is killed, the subordinates must accept orders
from the successor immediately and without question especially in the midst of battle. Finally, the
tremendous size of the Armed Forces demands that there be a uniform way of doing things. Discipline
among subordinates and self-consideration are both vital in achieving the interest of the group.
Military discipline is the mental attitude and state of training that renders obedience and proper
conduct instinctive under all conditions. It is founded upon respect for and loyalty to properly
constituted authority. Discipline is maintained in much the same manner as it is attained. The Article of
War punishes military individuals committing breach of discipline. Common sense, good judgment,
fairness and justice, high morale, pride, and responsibility all contribute significantly to developing and
maintaining discipline.
Moreover, mass discipline and morale are essential factors for securing cohesive action and for
ensuring singleness of purpose, which can triumph over the most difficult conditions of war. The
successful leader will teach his subordinates to recognize and face fear because fear is the enemy of
discipline and morale. Fears that are left unchecked will lead to panic and a unit that is under a state of
panic is in danger of losing discipline and becoming a mob instead.
Discipline is instilled through instruction, pride, tradition, and regulations. An individual can
develop appreciation of the other factors that build discipline as time passes. In this light, one must know
and understand the different laws and regulations immediately.

Obedience
The person who can be a good leader must pay the disciplining cost involved. leaders need to
submit themselves to a stricter discipline than what is expected of others. A great number of persons
who have been acknowledged as good leaders are people who have learned the act of obedience. The
person who has not learned to render prompt and willing service to others will find it difficult to win
and keep control of his/her followers. The job of a good leader is to get the team to do the work needed
to achieve its goals. Having delegated the tasks, the leader must then trust the member. such an action
implies the courage and readiness to back a subordinate to the end.

Punctuality
Inability to observe punctuality in keeping appointments is in itself an act of discourtesy to others
who are punctual. lack of promptness in doing one’s work slows down not only individual progress but
also the operation of the bigger group to which the individual belongs. good Filipino citizens need only
to remember that they must always consider the feelings of others in their actions, habits, and manner
of working, as these can greatly affect the general welfare of others.
If students want to make the most of their schooling, they have classes to attend and study hours
to follow. If they are not punctual in attending classes, they would miss some lessons that may be
important. By coming in late, they disturb the instruction by distracting the attention of both the
instructor and the rest of the class. The punishment imposed for tardiness is intended to correct the bad
habit and to develop the trait of punctuality.
When a task is given to you, you must assume that there is certain purpose for it. Your task may
be part of a greater task, which can be done by a group that you are part of. It could be that your job must
be done before the rest of the tasks can be completed. Promptness is expected of you to do your job at
once, not to postpone it to some other time; otherwise, you are going to delay the whole work and
thereby contribute to the failure of the group to accomplish its task. Remember, the person who is
prompt is not only helping but also making him/ herself an asset to the organization.

Duty Of Every Filipino to Our Motherland

The country is inseparable from the people that populate it. love for one’s country is linked to the
love of its people. our love for the Philippines would be empty and meaningless if we do not love the
Filipino people. As good citizens, we are expected to know our duties to the community. one such duty
is to know the laws and ordinances promulgated by our national and local governments. As we cannot
be familiar with all of them nor can we be expected to remember all the laws, it is the duty of the law
enforcer to call our attention when we show ignorance of the law.
Teaching the youth to respect the law is important, because the foundation on which the
greatness of a nation rests is formed by morality, industry, and order. None of these can exist without
respect for and obedience of law. outside of government laws, civilized men and women have evolved
rules that concern our norm and conduct in society. Those who choose to follow the rules may just
distinguish the well-bred individuals from the ill-mannered ones.
The rules and regulations must be obeyed by all members. Meanwhile, the leaders of a group,
which could be the head of an organization or a commander of troops, has the grave responsibility of
ensuring the achievement of the common good. All of us who are members of the group have the
responsibility of behaving according to the written rules and regulations set for us. Moreover, in case we
fail to conduct ourselves in the manner prescribed by the rules, we are bound by duty to accept
punishment so that we may set an example for others not to commit the same offense. In other words,
the right to enforce rules and regulations must necessarily carry with it the right to punish violators in
order to prevent the members from doing wrong. Failure to punish those who have violated the rules
would weaken the foundation of the organization which, in turn, can lead to anarchy and chaos.
In relation to the above, cooperation is essential in promoting one’s own personal welfare and the
interest of the group to which he/ she belongs. like cogs in a machine, the group members can only attain
the group’s mission if we play our respective roles for the sake of the group.

The motives that bring people to work together vary: force, intimidation, love, and understanding,
among others. Compulsion, compromise, exploitation, bargaining, leadership, and comradeship
represent different motives of cooperation. However, since we believe and practice democracy in our
country, the kind of cooperation we must demonstrate as good Filipino citizen is one that is motivated
by love, understanding, mutual confidence in ourselves and in our leaders, and the spirit of comradeship.
Who are the Citizen Soldiers?

Under Article V of RA 7077, also known as the Citizen armed Forces of the philippines reservist
act, provides guidelines in carrying out the activities of the Citizen’s Armed Forces. Mainly, the Citizen
Armed Forces shall be organized, trained, developed, and maintained so as to ensure their readiness to
immediately respond to the call of service.
Categorization of Citizen Soldiers There shall be three (3) categories of citizen soldiers of AFP
reservists: the First Category Reserve, the second Category Reserve, and the Third Category Reserve,
which are all based on age.
(1) First Category reserve - composed of able-bodied reservists whose ages are
between eighteen (18) and thirty-five (35) years, inclusive.

(2) second Category reserve - composed of able- bodied reservists whose ages are
between thirty-six (36) and fifty-one (51) years, inclusive.
 (3) third Category reserve - composed of able-bodied reservists who are above fifty-
one (51) years of age.

Classification of Reserve Force Units Based on the categorization provided in sec. 12 above, the
Reserve Force units shall further be classified into the Ready Reserve, the standby Reserve, and the
Retired Reserve based on their operational readiness for immediate deployment/utilization.
(1) Ready Reserve - composed of citizen soldiers belonging mostly to the First Category
Reserve and others as provided in the Act, who shall be organized, trained, and maintained as
mobilizable ready reserves subject to call at any time to augment the regular armed forces of the
AFP not only in times of war or national emergency but also to meet local emergencies arising
from calamities, disasters, and threats to peace, order, security, and stability in any locality,
including the need to provide assistance in relief and rescue work and other civil assistance
activities.
Any reservist or citizen soldier belonging to the second Category Reserve and/or the Third
Category Reserve, particularly the commissioned and noncommissioned officers who will
volunteer to serve with the Ready Reserve shall be allowed, if qualified and fit for duty, to join
and actively participate as part of the Ready Reserve and shall serve with an appropriate Ready
Reserve unit.
Furthermore, members of the AFP Affiliated Reserve units of various government and
private utilities and services that are considered essential for the preservation of the economic
stability of the country or particular locality, such as power and electricity, water supply,
transportation and communications, among others, regardless of their categorization, shall be
classified as Ready Reserve.
All citizens soldiers belonging to the First Category Reserve, except those exempted under
this Act, shall be required to serve with Ready Reserve units and will have assignments and
promotions in accordance with existing policies of the AFP until they are transferred to the
standby Reserve by virtue of their age.
The following citizen soldiers may be exempted from rendering service with said reserve
units:
(a) Active members of the Armed Forces of the Philippines and the Philippine National Police;

(b) Those who are residing abroad but only during the duration of their absence from the
Philippines;

(c) Those who are physically and mentally unfit to serve their tour of duty;

(d) Those who are convicted of crimes involving moral turpitude; and

(e) Those who may be exempted from duty for valid reasons, which may be authorized on a
caseto-case basis by appropriate and competent authorities. For this purpose, the AFP shall
issue such appropriate guidelines, rules, and regulations as may be necessary.

(2) Standby Reserve - composed of citizen soldiers belonging mostly to the second Category
Reserve and the Third Category Reserve, except as provided in the Act. The members of the
standby Reserve shall be organized and assigned to specified reserve units and shall be
maintained through annual assembly tests to update their records and their present addresses,
among others. The standby Reserve may be mobilized or ordered to active duty only in times of
national emergency or war. The ranks of the members of the standby Reserve may be upgraded
 if they voluntarily participate in training or choose to serve with the Ready Reserve units in their
areas or if their standby Reserve units undergo retraining. They will, however, be encouraged to
upgrade their military knowledge and skills by taking up nonresident or resident courses, which
shall be set up for this purpose.

(3) Retired Reserve - composed of citizen soldiers who have qualified for retirement through
length of service, old age, or disability. For this purpose, sixty- five (65) years shall be considered
as the retirement age. However, if qualified and fit for duty, a member of the Retired Reserve may
be ordered to active duty in times of local or national emergencies if he volunteers for active duty
and when the secretary of National Defense determines that there are not enough qualified
citizen soldiers with his special skills and qualifications in the Ready Reserve or the standby
Reserve in his particular area of residence.

In defending the country, one does not need to be brilliant, a master tactician, or a skilled
“warrior,’ all you need to have is the “heart” of a true Filipino who is willing to defend the country
until the last drop of his blood.

Review of Concepts:

“Loyalty” is defined as faithfulness, consistency, devotion, allegiance, and fidelity to one’s

superior or duty, cause, or principle.
Obedience in military organization is very important. It is defined as the submission to authority
and willingness to obey.
Courtesy is the expression or manifestation of consideration for others. It is a virtue that is
expected of all individuals from all walks of life.
Discipline develops mutual respect and good will among members of an organization.

Classification of Reserve Force Units

Ready Reserve - composed of citizen soldiers belonging mostly to the First Category Reserve
and others as provided in the Act
Standby Reserve - composed of citizen soldiers belonging mostly to the second Category
Reserve and the Third Category Reserve, except as provided in the Act.
Retired Reserve - composed of citizen soldiers who have qualified for retirement through length
of service, old age, or disability.