CHAPTER II

NATIONALISM AND PATRIOTISM

BASIC CONCEPTS OF NATIONALISM AND PATRIOTISM
NATIONALISM
Nationalism is an ideology and movement defined by promoting the interests of a particular
nation, in particular with the aim of acquiring and maintaining the nation’s sovereignty over its
country of origin (Smith, 2010). Nationalism claims that each nation should regulate itself, free
from outside intervention, that a nation is the only legitimate source of political authority
(Finlayson, 2014).
It also aims to build and maintain a single national identity, based on shared social
characteristics such as culture, language, religion, politics and belief in a distinctive shared history,
and to promote national unity or solidarity (Yack, 2012). Nationalism therefore seeks to preserve
and encourage a nation’s traditional culture, and cultural revivals have been connected to
nationalist movements. It also fosters pride in domestic accomplishments and is strongly
associated with patriotism (Triandafyllidou, 1998). Nationalism is often paired with other
ideologies, for instance conservatism or socialism (Finlayson, 2014)
Types of Nationalism
Nationalism can be expressed along civil, ethnic, cultural, religious or ideological lines.
These self-definitions of countries are used to classify distinct kinds of nationalism, although these
categories are not mutually exclusive and many nationalist movements combine to differing
degrees some or all of these components.
1. Ethnic Nationalism (Ethnonatuionlism)
The country is described from prior generations in terms of ethnicity and descent. It also
involves the concept of a shared culture among group members, and generally a shared
language.
The nation’s membership is hereditary. The state derives political legitimacy from its status
as the ethnic group’s homeland and from its obligation to safeguard the partially domestic group
and as a group to promote its family and social life.
In contrast to Western opinions of a country defined by its geographic territory, theorist
Anthony D. Smith utilizes the word ‘ethnic nationalism’ for non-Western notions of nationalism.
The word “ethnonationalism” is usually used only in relation to nationalists who support an
explicit ideology along these lines; the more generic word is “ethnic nationalism” and is used by
nationalists who hold such views in an informal, instinctive, or unsystematic manner.
The pejorative type of both is “ethnocentric nationalism” or “tribal nationalism”, although
“tribal nationalism” may have a non-pejorative significance when debating African, Native
American or other nationalisms that publicly claim a tribal identity.
2. Civic Nationalism (Civil Nationalism)
The state derives political legitimacy from its citizens ‘active involvement and the extent to
which it reflects the “will of the individuals”. Civic nationalism lies within the traditions of rationalism
and liberalism, but it is contrasted with ethnic nationalism as a type of nationalism.
Civic nation membership is regarded to be voluntary. The growth of representative
democracy in nations such as the United States and France was affected by civil-national values.
 State nationalism, often coupled with ethnic nationalism, is a version of civic nationalism. It
means that the country is a community of those who contribute to the state’s maintenance and
strength, and that there is the person to contribute to that objective.
The country is supposed to be a community of those who contribute to that objective. This
often results in fascism – generally characterized by authoritarianism and nationalism, fascism is a
political ideology.
3. Expansionist Nationalism
A radical form of imperialism that includes independent, patriotic feelings with a faith in
expansionism, generally through military aggression. The word was coined in the late 19th century
as European powers indulged in the ‘Scrambled for Africa’ in the name of domestic glory, but was
most closely linked with militarist governments in the 20th century, including Fascist Italy, Nazi
Germany, The Japanese Empire, and the Balkan nations of Albania (Great Albania), Bulgaria
(Greater Bulgaria), Croatia (Greater Croatioa), Hungary.
4. Romantic Nationalism
It is otherwise known as organic nationalism and identity nationalism. Is the form of ethnic
nationalism in which the state derives political legitimacy as a result and expression of the nation’s
natural. It is based on the presence of a historical ethnic culture that meets the romantic ideal.
It expressed Romanticism’s values and opposed the rationalism of Enlightenment. A
historical ethnic culture that meets the Romantic Ideal was emphasized by romantic nationalism;
folklore evolved as a romantic nationalist notion.
5. Cultural Nationalism
The country is described by shared culture, not solely civic or ethnic. Chinese nationalism is
an instance of cultural nationalism, partially due to China’s many national minorities. Membership
in the nation is neither completely voluntary nor hereditary.
However, a traditional culture can be more readily integrated into the lives of any person,
particularly if the person can obtain his or her own lives. (Conversi, 2008). Cultural nationalism has
been defined as a variety of non-civil or ethnic nationalism (Nielsen, 1999).
6. Third World Nationalism
Nationalist feelings are the outcome of opposition to colonial rule to survive and maintain a
domestic identity.
7. Liberal Nationalism
Is a kind of nationalism lately defended by political philosophers who think that a non-
xenophobic form of nationalism compatible with liberal values of liberty, tolerance, equality and
individual rights can exist (Tamir, 1993, Kymlicka, 1995, Miller, 1995). It is asserted that in order to
lead meaningful, independent life, people need a national identity and those liberal democracies
need domestic identity to work correctly.
Liberal nationalists often defend the importance of domestic identity by stating that people
need a domestic identity by stating that people need a domestic identity to lead meaningful,
independent life (Kymlicka, 1995) and that liberal democratic politics need domestic identity to
work correctly (David, 1995, Arash, 2002). Ernest Renan, author of “Qu’est-ce qu’une nation?” and
John Stuart Mill are often thought to be early liberal nationalists.
 8. Religious Nationalism
Nationalism’s connection to a specific religious faith, church, or affiliation. It can be seen
that a shared religion contributes to a sense of domestic unity and a mutual bond between the
nation’s people. This connection can be divided into two dimensions; religion’s politicization and
religion’s converse effects on politics. In the former aspect, it can be seen that a shared religion
contributes to a sense of domestic unity; a common bond between the nation’s people. The
support of a national identity, comparable to a shared ethnicity, language or culture, is another
political element of religion. More ideological is the impact of religion on politics, where present
interpretations of religious concepts inspire political activism and action; for instance, legislation
are enacted to encourage stricter religious adherence (Juergensmeyer, 1996).
9. Pan – Nationalism
Ethnic or Cultural nationalism refers to a country that is itself a cluster of associated ethnic
and cultural communities (such as Turkish peoples).
10. Diaspora Nationalism
Diaspora is an ethnic population residing outside their traditional homelands. In this type of
nationalism, there is a nationalist sense, e.g. the Irish in the United States, the Jews in the United
States and elsewhere, etc.
11. Stateless Nationalism
On nationalist basis (e.g. the Catalans and Basques in Spain) an ethnic or cultural minority
within a nation-state aims independence.
12. National Conservatism
A political term, mainly used in Europe, to describe a version of conservatism that focuses
more on domestic interests than conventional conservatism, while not being unduly nationalist or
pursuing a far-right agenda.
13. Revolutionary nationalism
Revolutionary nationalism is an ideological theory that calls for a domestic group united by
a shared sense of intent and destiny, also known as radical nationalism. It was first ascribed and
strongly promulgated by Benito Mussolini to followers of revolutionary syndicalism. In France and
Italy at the start of the 20th century, this intellectual synthesis of “radical nationalism and dissident
society” was created.
14. Left-Wing Nationalism
Left-wing Nationalism, also sometimes referred to as socialist nationalism, relates to any
political movement combining left-wing or socialism with nationalism. Notable examples include
the 26 July Movement of 1959 to oust the American-backed Fulgencio Batista, Ireland’s Sinn Fein,
Israel’s Labor Zionism and the African National Congress.
PATRIOTISM
Patriotism or national pride is sense of love, dedication and attachment to a country and an
alliance with other people who share the same impression. This attachment can be a mixture of
many distinct emotions, including ethnic, cultural, political or historical elements, related to one’s
own country. It is a predominant virtue linked to a nation’s love, with greater emphasis on values
and beliefs. One who is patriotic will be willing to offer any sacrifice to his nation. He’ll never live
alone egotistically. For example, for the sake of his country, a soldier makes the ultimate sacrifice
of his life. For no other reason than being a citizen of that nation, patriotism is a dedication to one’s
nation. In essence, patriotism is a sense of attachment and dedication to a country, nation, or
political community or just country love.
The English word patriot is first known in the Elizabeth period; it originated from Latin (6 th
century) patriota via Middle French, meaning “countryman”, finally from Greek (patriōtēs), meaning
‘from the same nation’ (patris), meaning “fatherland” (Liddell & Scott, 2013). The abstract noun
patriotism appears in the early 18th century.
By adhering to a national religion, patriotism cacn be reinforced, This is the reverse of the
church-state separation requested by the Enlightenment intellectuals who saw patriotism and
religion as analogous and opposing forces. Michael Billig and Jean Bethke Elshtain both asserted
that it is hard to discern the distinction between patriotism and faith and depends heavily on the
attitude of the person who does the label (Billig, 1995).
Kinds of Patriotism
1. Patriotism of Duty
This includes fidelity to one’s nation through material acts. This is military service patriotism
and other selfless sacrifice types. This is where patriotism becomes embodied and its ideals take
praiseworthy particular actions.
2. Patriotism of Affection
This is the patriotism of the heart. It is about one’s internal desire for his country’s well-
being. The patriotism of affection can be seen in the patriotism of duty, but is does not necessarily
result in it; one can truly love his country and yet be a coward, just as one can theoretically fulfill a
patriotic duty and yet feel apathetic about the country’s welfare.
3. Patriotism of Manners
This is customs patriotism, written and unwritten. The patriotism of manners is to place
one’s hand over the heart during the national anthem. It can be performed by anyone without
actually needing affection or duty patriotism. While the above types of patriotism show, at least in
part, the real beliefs and hopes of a person, the patriotism of manners establishes mostly a set of
protocols.
Types of Patriotism
1. Personal Patriotism – Is emotional and voluntary. The patriot adheres to certain patriotic
values, such as respect for the flag or the honoring of veterans. Other expressions of personal
patriotism include enlisting in the army, public service, and participation in the political process
through voting or other forms of activism.
2. Official Patriotism – Promoted by the government which has a high symbolic and ceremonial
content. It is a logical consequence of the state itself, which derives legitimacy from being the
expression of the common good of the political community.
National monuments, and veteran’s days and commemoration ceremonies are typical
examples. Often official patriotism is highly regulated by protocol, with specific methods for
handling flags, or specific pledges and displays of allegiance.
Official patriotism relies heavily on symbolic acts, such as displaying the flag, singing the
national anthem, saying a pledge, participating in a mass rally, placing a patriotic bumper sticker
on one’s vehicle, or any other way of publicly proclaiming allegiance to the state.
3. Symbolic Patriotism – In wartime is intended to raise morale, in turn contributing to the war
effort.
4. Peacetime Patriotism – Cannot be so easily linked to a measurable gain for the state, but the
patriot does not see it is inferior.
Levels of patriotism vary across time, and among political communities. Typically, patriotic
intensity is higher when the state is under external threat.
DIFFERENCE BETWEEN PATRIOTISM AND NATIONALISM
While the terms patriotism and nationalism were once regarded as synonymous, distint
connotations were assumed. While both are people’s feelings of affection for their nation, the
values on which they are based are very distinct. Patriotism feelings are based on the country’s
positive values- like liberty, justice, and equality. The patriot thinks that both their country’s state
system and individuals are inherently good and working together to achieve a better quality of life.
On the other hand, nationalism emotions are based on the belief that one’s nation is
superior to all others. It also holds a connotation of other countries ‘distrust or disapproval, leading
to the premise that the other states are competitors. While patriots do not degrade other countries
automatically, nationalists do, sometimes to the point of calling for the global dominance of their
country. Nationalism is the polar opposite of globalism by its protectionist beliefs.
Historically, both positive and negative have been the impacts of nationalism. While it has
motivated movements of autonomy, such as the Zionist movement that formed contemporary
Israel, it was also a main factor in the increase of the German Nazi Party and the Holocaust
(Longley, 2019).
According to Sydney J. Harris, the patriot is proud of his nation whatever it does; the first
approach generates a sense of accountability and the second a sense of blind stupidity leading to
war.
 CHAPTER III
FILIPINO NATIONALISM
Filipino nationalism started in the Philippines in the 1800s with an upsurge of patriotic
feelings and nationalistic ideals resulting from more than two decades of Spanish rule. This served
as the backbone of, and continues to this day, the first nationalist revolution in Asia, the Philippine
Revolution of 1896 (Joaqs, 1990). These nationalistic feelings have resulted to a comprehensive
campaign in the Philippines for political, social and economic liberty.
HISTORICAL BACKGROUND OF FILIPINO NATIONALISM
The Philippines had been split into various principalities known as “barangays” in the years
before the 11th century, a name originating from Malayan ships called “balangays”. Datus, rajahs
or sultans governed these tiny poltical units (Halili, 2004). In 1565, when Spanish explorer Miguel
Lopez de Lagazpi arrived from Mexico and established the first European colonies in Cebu,
European colonization started in earnest.
Starting with only five ships and five hundred men accompanied by Augustinian monks and
further strengthened by two hundred soldiers in 1567, he was able to repel competing Portuguese
colonizers and lay the foundations for the Spanish colonization of the archipelago. The Spanish
occupied the kingdoms of Maynila and Tondo in 1571 and founded Manila as the capital of the
Spanish East Indies (Kurlansky, 1999). This Spanish colonization united the archipelago of the
Philippines into one political unit.
The Beginning of Filipino Nationalism
Originally, the word “Filipino” referred to the Philippines “Spanish criollos.”The Spanish
leaders described the natives as Indians during their 333-year rule over the Philippines (Royeca,
2012). The Spaniards born in the Philippines, more known as insulars, criollos, or creoles, were
also called “Filipinos” during the colonial era as well. Spanish-born Spaniards or Philippine-based
continental Spaniards were referred to as Peninsulars. Those of blended heritage have been
called Mestizos. Despite being considered inferior by the Peninsulars, the Creoles had enjoyed
numerous roles of state and church, and composed most of the bureaucracy of government. The
feeling of domestic awareness originated from the Creoles, who now consider themselves
“Filipino.” Three significant factors, economy, education, and parish secularization brought to its
emergence.
These factors led to the Filipino Nationalism’s birth. The Philippines ‘opening to global or
world trade, the increase of the upper class, and the influx of Europe’s liberal thoughts were just a
few instances of how the Philippines became a stable nation. “The first manifestation of
Philippines nationalism followed in the 1880s and 1890s with a reform or propaganda movement
carried out both in Spain and in the Philippines with the aim of “propagandizing” the circumstances
of the Philippines in the hopes that the social, political and financial life of the Philippines would be
changed by peaceful means (History of the Philippine Revolution”, 2015).
OTHER CONCEPTS OF FILIPINO NATIONALISM
Nationalism is the secular identification and engagement of our people with the Filipino
nation and domestic community, the Philippines as our country and homeland. It goes beyond our
family, clan, tribe, village, city, province, religion, local culture and religion. First and foremost, it is
being pro-Filipino; believing that we belong to one body, mind, soul, and spirit. It’s a pride to be a
Filipino; self-respect as a Filipino; pride in our national cultural heritage and manner of life, with
their constants being realized. It involves pride in our heroes, pride in our flags, national anthem
and other symbols of our nationhood; national pride and dignity inspired by willingness to serve
our nation alone and with dedication, and to sacrifice for it, if necessary, with our own lives.
 It is a tool of change and reform; it aims our moral and spiritual regeneration, our liberation
from ignorance, bigotry (intolerance towards those who hold distinct views of themselves),
parochialism (narrow-mindedness), feudalism (a system in which higher-ranking individuals gave
land and protection and worked and fought for them in exchange); olonial mentality (the
internalized attitude of people’s racial or cultural inferiority as a consequence of colonization),
bribery and distorted elitism (an elite’s advocacy or presence as a dominant component in a
scheme or community). In other words, as Filipinos, it has a powerful national identity send and a
high-minded intent.
FILIPINO NATIONAL IDENTITY BASED IN PART ON OUR INDIGENOUS VALUES
a. Pagsasarili (self – reliance)
b. Pakikisama (equitable sharing and partnership)
c. Pagkabayani (patriotism)
d. Pagkakaisa (national unity, national consensus and discipline),
e. Pakikitungo (consideration)
f. Pakikipagkapwa – Tao (human solidarity based first of all on developing our nation),
g. Pagkakapantay – Pantay (equality and equity).
DIFFERENT WAYS TO SHOW FILIPINO SENSE OF NATIONALISM
Filipinos had already shown their own way of nationalism in the Spanish-colonial period.
Some fought with their pens and tongues, while others used their arms and weapons ‘authority.
Everyone had their own way of showing our country their love and respect. Some even died and
were able to get back our country’s freedom that we enjoy nowadays.
But have we ever noticed how some Filipinos demonstrate their feeling of nationalism
nowadays? You could read some thoughts in this portion about how some Filipinos show our
nation their nationalism.
To show our sense of Filipino nationalism, everyone must: WORK – ACT – PARTICIPATE
– RESPECT – STAND PROUD – LOVE.
Let us work on our own. Act today, and participate in the government. Respect everyone
including others’ raise. Stand proud for who you are. Love everyone as how you expect they would
love you back.
1. Respect the Philippine Flag and Value Filipino Identity
Being Filipinos, we should respect our Philippine flag and its purpose. The history and value
of this flag are connected to the freedom we have today. Encourage our fellowmen to participate
and respect our flag and its anthem and even our different symbols. They provide us our identity
as Filipinos or citizens of the beautiful Republic of the Philippines.
2. Be Productive
Do not rely on everything and then blame our government, but instead make yourself
productive and helpful to the nation. Because some of the Filipinos are blaming the government
for any adverse things our nation would strike. True, there are some corrupt political position
holders. But they’re not all. The only issue here is that we rely too much on our government then
blame them afterwards. We should learn to stand on our own feet and be productive and helpful
not only for ourselves, but also for everyone.
3. Be Aware of the Issues in Our Country
We must be aware and updated on the significant issues happening in the country. Extend
help to the needy fellowmen, especially the victims of disasters like typhoons, flooding, and the
like.
Naturally, all of us use media in our daily life. We could already demonstrate our
nationalism to our nation by using this media. Some of our fellow Filipinos used the authority of the
press to extend their assistance to others in the past calamities that hit our nation. They published
some data about how other individuals might be able to assist disaster-affected individuals.
4. Stand Proud For Every Achievement
Filipinos are competitive in many ways around the world. They are proud to be Philippines
and to be brought to the nation for the awards. For their accomplishments they unite every Filipino.
We can be proud of Filipinos like Manny Pacquiao, the Football Team of Azkals, the Basketball
Team of Gilas Pilipinas and many more.
5. Patronize And Support Our Own Products
The Philippines has rich resources to create quality goods and products. The manpower
services we provide are also globally competitive. Our economy will improve more if we ourselves
patronize our own products which characterize our creativity, resourcefulness, and industry.
In spite of Filipino migration all over the globe nationalism is also self-evident. Millions
Filipinos now support goods and products made by the Philippines outside the Philippines.
Everything is feasible with the emergence of a world economy based on information driven by free
trade, market economy, and open capital markets. The Philippine products live up to the standard
of quality in all modesty.
6. Preserve the Filipino culture
Philippines is rich in various colorful cultural elements. They are our identity. Be proud and
preserve the culture we have for they are our treasure. We have to keep them for the future
generation.
Migrant Filipinos who have practically grown most of their life overseas almost always
return to the Philippines top explore our lovely beaches and the feature attractions a nation with 7,
107 islands offers. Filipinos maintain a periodic TFC (The Filipino Channel) subscription to get in
contact with every Filipino, forget about homesickness while overseas, and instill the Filipino
values that we can see on their television.
7. Respect Everyone And Value Our Traditions
Filipinos are very courteous and respectful. You will acknowledge a Filipino individual
everywhere you go because he or she has always been respectful of the elders and others using
the common but certainly classic “ho”, “oho”, “po”, and “opo.” Even in modern times, many
Filipinos show and value their noble norms and traditions. Although Filipinos overseas have held
themselves as the peak of their interest in the prism of their domestic uniqueness with a
passionate approach to political, social and economic liberty. Filipinos may have plurality in terms
of divided islands, language, religion, and ethnicity, but they share a common country love and
vision for a better Philippines.
8. Speak Out Our Own Language
Using our own language is manifesting and preserving our national identity. It is our unique
means of communicating and interacting with our fellowmen. Our language is an important tool to
achieve further unity and national development.
9. Remember and commemorate our heroes’ sacrifices for our country
There were many Filipinos who died for our democracy, freedom, and independence. Some
fought using their pens and tongues, while some used the power of their arms and weapons. Each
had their own way of showing their love and respect to our country. In today’s generation, let us
value and treasured our heroes sacrifices and devotion for our country. (google.com)
10. Love Our Family, Our Neighbours, and our Countrymen
The essence of life for most Filipinos is to create their family and nation a part of their
dedication to unpopular choices born to the advantage of the majority. We are strongly committed
to our obligations. Filipino create an all-out effort to work and make private sacrifices around the
clock over the weekend hard work. These values, combined with an abundant reservoir of
patience, have been inculcated by our beloved parents to our youthful minds.
Bravery of Filipino workers abroad is an idea evidence of human sacrifice for family love
and nation love. Being away from home and dealing with the problems of life in a nation you knew
no one and risking yourself into many foreboding dangers are exemplary, particularly when
serving a well-formulated task of supporting our family’s necessities back home by sending
remittances that, in turn, would help increase the economy of the nation and make it more
financially stable through monetary asset.
PHILIPPINE SYMBOLS THAT PROMOTES A SENSE OF NATIONALISM
Symbols are very, very important to people in quite a lot of countries, especially if these
symbols are related to a sense of nationalism. The officially recognized national symbols of the
Philippines are:
1. The Philippine Flag with red, white, and blue colors and a yellow sun representing the
province of the country.
2. Coat of Arms of the Philippines also featuring the yellow sun with 8 rays depicting the
original provinces in the Philippines.
3. Lupang Hinirang (Chosen Land) – The Philippine National Anthem -
4. Sampaguita (Jasminum Sambac) – The national flower of the Philippines; symbolizing
purity and simplicity, the flower is small, white, and pleasantly fragrant.
5. Narra (Pterocarpus) – The national tree of the Philippines; also known as Rosewood, it is
strong, sturdy, and durable – a common rainforest tree.
6. Philippine Eagle (Pithecophaga jefferyi) – The Philippines national bird. It is
acknowledged to be severely endangered. The Philippine Eagle is protected by law in the
country and there is extreme punishment for any harm done to them.
7. Dr. Jose P. Rizal – The National Hero of the Philippines.
8. Cariñosa or Tinikling – The Philippine national dance. Gracefulness is symbolized by
this dance.
9. Carabao (water buffalo) – The Philippine national animal. It symbolizes industriousness
and hard work due to its sue on many farms in the country.
10. Bangus (milk fish) – The Philippines’ national fish. It symbolizes versatility, because of
the many ways in which it can be cooked.
11. Mango – The national fruit. Philippine mangoes are considered the sweetest fruit in the
world.
 12. Barong – The Philippine national costume or clothing style for men – (untucked shirt of
thin fabric displaying Chinese, Indo-Malayan tropical and Hindu influences) for Women:
Baro’t Saya (skirt and blouse with no collar)
13. “Bayan Ko” and “Pilipinas Kong Mahal” are the Philippine national songs.
14. Arnis – The Philippine national sport (stick fighting).
15. Anahaw (Livistona rotundifolia) – The Philippine national plant. This plant is often used
as hat, umbrella, or fan symbolizing the Filipino’s resourcefulness.
16. Nipa Hut – The Philippine national house; typically a small bamboo house with a
thatched roof.
IMPORTANT DATES, EVENTS AN PERSONS IN THE RISE OF FILIPINO NATIONALISM
The Opening of the Philippines to World Commerce
On 1834, Manila was officially part of the World Commerce after reviewing different
economic policies 1834 – 1873. This is the period of the development of agriculture in the country
because foreigners shared their agricultural ideas. Various ports opened in 1855 in Sual,
Pangasinan, Iloilo and Zamboanga, in 1860 in Cebu and in 1873 in Tacloban.
Consequently, strong financial activity in the colony was stimulated that made the lives of
the Flipinos prosperous. Modern farming techniques were introduced and the means of
transportation and communication were that boost financial advancement, boost tobacco, sugar
and abaca manufacturing.
How Some Filipino Become Illustrados?
The middle class or the “Illustrados” were the educated Filipino who, by writing essays,
articles, novels or publication in news journal called “La Solidaridad,” campaigned for reform in the
colony in a peaceful way. They were made up of the “principalia” or those belonging to the
Spanish or Chinese mestizos indigenous to Filipino or upper class. Their families were “inquilinos”
who leased property to the friars. Agricultural production evolved during Philippine’s opening to
world trade, which led them to become rich. They were able to improve their social status and
send their children to European schools. They later clamored for reforms and equality, and their
children became propaganda movement members.
Influx of Liberal Ideas
Suez Canal’s opening shortened the distanced between the Philippines and Spain. This
paved the way for liberalism to enter the nation. This paved the way for liberalism to enter the
nation. Europe brought liberal concepts such as equality, freedom and brotherhood and the
establishment of the Spanish Republic; more Spaniards came to our nation and imparted liberal
thoughts to the Philippines. They carried liberal books and magazines with them. Not only in
Manila, but also in the provinces that occupied positions in municipal government, the amount of
Spaniards is increasing. With only a concern to improve material wealth and gain social prestige
by gaining authority in society, more friars are increasing. Colonizers keep the Filipinos tightly
protected.
Secularization Movement
The transfer of parishes to the Filipino priests from the Spanish friars was one of the effects
of Europe’s spreading of liberal ideas.
There Are Two Types of Priests:
1. Regular Priests or Friar Curates – They belong to specific religious orders like Dominicans,
Jesuits, Augustinians, Franciscans, and Recollects. Only Spanish priests could be regular priests.
2. Secular Priests or Parish Priests – These priests were not religious orders and were under
the archbishop’s oversight.
1565
Religious orders took control of the parishes in the Philippines these are the Augustinian,
Recollects, Dominican, and Franciscan.
Council of Trent
It was stated that Secular priests should control the parishes relates to deacons and priests
who are not monastics or members of a religious institute. But few secular priests are accessible
because some of them have been sent to America.
Father Pedro Pelaez (1862) – Exposes the discrimination of Filipino clergys and the racial and
national conflict with the Friars.
19th Century – Majority of the Filipino Priest were qualified as Secular Priests.
Gov. General Carlos Maria de la Torre y Nawa Cerrada – He was the one who boost and
inspired the Secularization movement and leads a Liberal Regime in Spain
Rafael De Laquierdo (1870-73)
A Governo-General of the Spanish Republic who is an autrocratic and oppressive ruler;
replaced Gov. Dela Torre. He boasted that he ruled with a crucifix in one hand and a sword in the
other. He decide to restore old order and repealed the exemption of the Filipino’s from Polo y
Servicio (force labor of Filipino men in 1580) and tribute (tax) that the Cavite workers had been
enjoying.
January 20, 1872
Two hundred Flipino troops and employees, led by Sgt. Fernando LaMadrid, who took
control of the Spanish arsenal in Cavite, mutinied against Spaniards. Gov. Izquierdo sent troops
forthwith to quench the rebellion. The ring leaders were murdered and persecuted by La Madrid,
accusing the GOMBURZA as the Rebellion’s mastermind.
Francisco Zaldua – A Bicolano soldier who testified against the GOMBURZA
February 17, 1872 – The day of execution of the 3 priests at Luneta (Bagumbayan)
GOMBURZA – Refers to the three martyrs:
Father Mariano Gomez, a Chinese-Filipino, born in Cavite who held the most senior position of
the three as Archbishop’s Vicar in Cavite. He was truly nationalistic and accepted the death
penalty calmly s though it were his penance for being pro-Filipinos.
Father Jose Burgos, was of Spanish descent, born in the Philippines. He was a parish priest of
the Manila Cathedral and had been known to be close to the liberal Governor General de la Torre.
He was 35 years old at the time and was active and outspoken in advocating the Filipinization of
the clergy. He wrote to defend the seculars and was known to weep like a child.
Father Jacinto Zamora, was also Spanish, born in the Philippines. He was the parish priest of
Marikina and was known to be unfriendly to and would not countenance any arrogance or
authoritative behavior from Spaniards coming from Spain. He once snubbed a Spanish governor
who came to visit Marikina.
Issues On The Three Priests
1. Fr. Gomez – Participated in secularization but no longer active in 1872 and he was already
more than 80 years old.
2. Fr. Burgos – Involved in the issue of secularization.
3. Fr. Zamora – Victim of mistaken identity since the warrant of arrest was addressed t a certain
Jose Zamora, a known critic of Spanish Government at that time.
GomBurZa Execution
The parishes were assigned to regular priests because of the death of secular priests in the
19th century. The Spaniards wanted the secular priests to be silenced. Thus, Father Jose Burgos,
Mariano Gomez, Jacinto Zamora- were executed in February 17, 1872 by Garrote after being
implicated as master minds in Cavite Munity. At the death of the three priests the crowd paid
respect when they removed their hats and knelt down. The bells rang all over the City upon the
order of Archbishop Melito Martinez.
Garrote- Is an execution technique previously practiced in Spain where a tightened iron collar is
used to strangle or break a convicted person’s check. It is said to be the form of execution
performed to the three priests.
The Importance of 1872, Gomburza Execution
It is considered as the beginning of Filipino Nationalism in the Philippine history because
the three priests were innocent yet accepted the brutal punishment for the nation.
Propaganda Movement or Reform Movement
Also known as Junta De Propaganda, Cuerpo de Compromisarios and La Solidaridad, was
founded in 19th century by the illustrados, to improve the lives of low Indios thru reforms or
changes implemented in the colony. The founders were Dr. Pedro Paterno and Gregorio
Sanciangco, Doctors of law who laid the foundation of the movement in Madrid.
Propaganda refers to the systematic efforts to spread opinion and beliefs by means of pen
and tongue; literally means the propagation of a given opinion.
Propagandists or Reformists
These were the Filipino reformers who fled the country to escape persecution in 1872. They
didn’t have the intention of achieving social changes through armed struggle and revolution rather
they campaign for reform or change by way of writing. They advocated reform by writing books,
pamphlet and newspapers. They were popularly known as Illustrados (Intellectuals) in Spain,
England and France.
The Goals of Propaganda Movement
1. To make the Philippines the province of Spain
2. Filipino representation in the Spanish Cortes (legislative branch in Spanish government)
3. Equality between Spaniards and Filipino
4. Secularization or granting Filipino priest the right to hold parishes
5. Gaining freedom of speech, expression and assembly.
Major Causes for the Establishment of the Propaganda Movement
The following causes the creation of the Propaganda Movement:
 1. Emergence of Middle Class
2. The Liberal Administration of Gov. General Carlos Maria de la Torre y Nava Cerrada
3. Execution of GOMBURZA
4. Resulted to the deportation of patriotic Filipinos
THREE LEADING REFORMISTS IN 19TH CENTURY
1. Dr. Jose P. Rizal
2. Graciano Lopez Jaena
3. Marcelo H. Del Pilar
DR. JOSE P. RIZAL
Regarded as the conscience of the movement and the most prolific writer among the
Propagandists. His pen names are Dimasalang and Laong laan commonly known and acclaimed
as the “Father of Philippine Nationalism” due to his intellectual an idealistic support for Philippine
Independence. For him Spanish colonial system itself should be blamed for the unfortunate state
of the Filipinos and the colony.
Dr. Jose P. Rizal was born on June 19, 1861 in Calamba Laguna. At the age of 3, he
learned his alphabet, at the age of 8, he wrote a poem entitled “Sa Aking mga Kabata” (To My
Fellow children) a poem that talks about love for one’s language. At the age of 9, he was sent to
private tutor Don Justiniano Aquino Cruz. In 1872, changed his family name from Mercado to Rizal
because Mercado was closely identified to Fr. Burgos who was executed by Spanish Authorities.
In 1877, he graduated Bachelor of Arts in Ateneo, Municipa. He enrolled in university of Sto.
Tomas, took up medicine while taking up agrimensura (surveying) in Ateneo. Rizal’s poem A la
juventud Filipina (To the Filipino Youth) won the first prize in literacy contest sponsored by Licero
Literario-Artisticio.
The Councils of the God only won 2nd price after the judge learned that it was written by
Filipino. In 1882, he sailed for Spain without the knowledge of his parents and finished medicine in
Universidad Central de Madrid in June 1885. Filipinas Dentro De Cien Anos (The Philippine
Century Hence) his written essay, where he showed how the ancient civilization of Filipinos was
ruined by the Spaniards. Sa Mga Kababaihan ng Malolos (The Young women of Malolos) He
commended the 20 women of Malolos who bravely disobeyed their parish priest by establishing a
night school where they could learn the Spanish language.
He wrote Noli Me Tangere (Touch Me Not) a novel about social reality in the Philippines in
19th century. On February 1888, he was forced to leave Manila, he went to Hongkong, Japan,
Macau, US and England causing him to learned numerous language. On July 3, 1892 he founded
the La Liga Filipina in Tondo Manila, to foster cooperation among Filipinos, to help each other in
times of needs, to promote education and agriculture. In 1892 to 1896, Rizal spent his life as an
exiled in Dapitan. He became a teacher to little boys, he built artesian well for more effective
irrigation system, and he served as a doctor, and met Josephine Bracken. He was requested to go
to Cuba to serve as military doctor, but he was arrested for allegedly being connected with
revolution which broke out in the Philippines in 1896. He was imprisoned at Fort Santiago for
sedition, rebellion, and illegal association. On December 30, 1896, he was executed in
Bagumbayan (Luneta). His last poem given to his sister Mi Ultimo Adios, secretly hid inside the
cocinilla de alcohol (cooking lamp).
MARCELO H. DEL PILAR
Marcelo H. Del Pilar was regarded as the greatest journalist of Reform Movement. Born on
August 30, 1850 in San Nicolas, Bulacan, Bulacan. He used his grandmother’s surname based on
Gov. General Narciso Claverias decree in 1849- “Filipinos should adopt a Spanish Surname.”
He studied Latin in Manila, and successfully obtained the degree in Bachelor of Arts at
Colegio de San Jose. He took up law at University of Sto. Tomas but unable to finish it because he
was suspended when he inquired the increase in baptismal fee. He was also imprisoned for 30
days for this offense. He married his second cousin Marciano del Pilar where they have 7 children
but only 2 survived, Sofia and Anita. He was passionate in his campaign against frailocracy. He
delivered speeches in baptismal, fiestas and even in cockpit arenas to exposed the abuses of the
friars and the injustices his family experienced from them.
Marcelo H. Del Pilar was a Journalist who mastered the use of satire (the use of humor,
irony, exaggeration, or ridicule to expose and criticize people’s stupidity or vices, particularly in the
context of contemporary politics and other topical issues). He was the co-founder of the first
bilingual newspaper in the Philippines “Diariong Tagalog” where he published his nationalistic
article including the Tagalog translation of Jose Rizal’s “El Amor Patrio.” His other writings were:
a. Caingat Cayo – He decided here the Noli Me Tangere of Jose Rizal.
b. Dasalan at Toksohan – Collection of revised Catholic Prayers where he exposed the true
nature of the friars.
c. He change Ama Namin to Amain Namin, Aba Ginoong Maria into Aba Ginoong Barya,
d. Sampung Utos ng Diyos to Sampung Utos ng Prayle.
e. Pasiong Dapat Ipag-alab nang Puso ng taong babasa
f. La Soberania Monacal en Filipinas (Monastic Supremacy in the Philippines)
g. La Frailocracia Filipina (The Frailocracy in the Philippines)
Marcelo H. Del Pilar was the brother-in-law of Deodato Arellano, a propagandist and first
president of the Katipunan. He organized the 1st political group in the Philippines known as the
“Junta de propaganda.” His pseudonyms are, Dolores Manapat, Piping dilat, V. Garcia and
Plaridel.
GRACIANO LOPEZ JAENA
He was born in Jaro, Iloilo on Dec 18, 1856. His parents encourages him to become a
priest. However, Graciano wanted to become a doctor. He left the seminary and enrolled in the
School of Medicine in University of Sto. Tomas but due to financial difficulties he wasn’t able to
finish his medical degree and forced to go back to lloilo. The poor people of Iloilo consulted him for
medical problems. He started the campaign for freedom in 1874 by writing “Fray Botod” (La hija de
fraile) means “Big – Bellied Friar.” In his work he revealed the gluttony, indolence and greediness
of friars as represented by Fray Botod.
He went to Negros Occidental to avoid arrest in 1880, and then he went to Valencia Spain
and continues his medical degree but later shifted to journalism in Madrid. Graciano was a former
staff of LOS DOS MUNDO – News organ in Iloilo and was acclaimed as the “Prince of the Filipino
Orators” and the great orator of the Reform Movement. His pen name was Diego Laura and he
founded the La Solidaridad (Solidarity) which becomes the mouthpiece of the Propaganda. In
Madrid, he wrote articles campaigning for reforms in the Philippines. He became a member of the
freemasonry and founded masonic lodge for Filipinos in 1889.
 For him and Marcelo H. Del Pilar, frailocracy or monastic supremacy was the root cause of
impoverishment of the Filipinos under Spanish colonialism. He has a habit of eating sardines
straight from the can, wiping his hands at his coat and still wear it the next day without being
laundry.
OTHER FILIPINO REFORMISTS
DR. PEDRO PATERNO
A doctor of law who wrote the novel entitled “Ninay,” the 1st Filipino Novel that shows the
Filipino’s developed culture.
ANTONIO LUNA
Some of his works are Noche Buena, a biographical sketch that depicts the actual life in
the Philippines. La Maestra de mi pueblo describe defects of the educational system for women.
His pen name was Taga-ilog.
ANDRES BONIFACIO
Known to be “Supremo of Katipunan” was one of the founders of Katipunan. He wrote
poem, letters, essays and dialogue while his writing are:
 Pag-Ibig sa Tinubuang Lupa – wherein he discussed the importance of loving motherland.
 Katapusang Hibik ng Pilipinas sa Inang Espanya.
 Ang Dapat Mabatid ng Tagalog – explained how Philippines entered an era of darkness
under the Spaniards.
 He explained in essay the meaning of word Tagalog – it did not only refer to particular
ethnic group but to all inhabitants who lived near bodies of water (tags-ilog). Everybody
should be rightfully called Tagalog.
His pseudonym was Agapito Bagumbayan. He prepared a Decalogue to serve as guide for
Katipuneros “Katungkulang Gagawin ng mga Anak ng Bayan” but later adopted the “Kartilla ng
Katipunan” of Emilio Jacinto.
EMILIO JACINTO
Regarded as the “Brain of the Katipunan.” Born on Dec. 15, 1875 in Trozo, Manila. He
took up Bachelor of Arts from the Colegio de San Juan de Letran. He took up law from University
of Sto. Tomas but he was not able to finish it because of revolution. He joined Katipunan in 1894
under the name of Pingkian. He wrote Kartilla ng Katipunan that served as moral and ethical guide
for Katipuneros. His other works are Liwanag at Dilim and La Patria.
He became an editor in chief of Kalayaan, an official newspaper of Katipunan. He assigned
to rescue Rizal while waiting the ship going to Cuba but Rizal refused to be rescued. He fought
with cazaderos or Spanish riflemen in Maimpis, Magdalena Laguna, where he was wounded on
the knee. He died due to malaria on April 6, 1899 in Sta Cruz Laguna.
THE FOUNDING AND RELEVANCE OF KATIPUNAN
The reform movement’s failure paves the way for a movement that advocates armed
struggle to achieve liberty.
KKK (Kataas-taasan, Kagalang-galangan na Katipunan ng mga Anak ng Bayan or
Katipunan).
This was founded on July 7, 1892, same day that news about Rizal’s exile to Dapitan.
Deodato Arellano was the first President of Katipunero followed by Roman-Basa then by Andres
Bonifacio. The KKK members were divided when it increased more than one hundred Katipon,
Kawal, Bayani. Each category has its own password and members undergo blood compact.
Katipuneros refers to the sons of the people, used triangle method to recruit members,
where every members, where every member should recruit two new members who would only
know each other after passing the initiation rites.
 CHAPTER IV
FILIPINO CORE VALUES
BASIC CONCEPT OF VALUES
Core values are a person’s or organizations fundamental beliefs. These guiding principles
dictate conduct and can assist individuals to know the distinction between right and wrong. It also
assists organizations by establishing an unwavering guide to determine if they are on the correct
track and fulfill their objectives. Values are essential because they assist us to grow. They assist
us build the future that we want to experience.
Hundreds of choices are made every day by every person and every organization. The
choices we make reflect our values and beliefs and are always aimed at a particular purpose. That
aim is our person or collective (organizational) needs to be satisfied. When we make choices
using our values, we create a conscious decision to concentrate on what matters to us. They
create inner cohesion within a group when values are shared.
FILIPINO VALUES SYSTEM
Race strains and cultural components such as Aeta have derived Filipino values.
Indonesians, Malayan, Hindu and Chinese who created our moral scruples core. Cultural
individuality combined with Spain-derived cultural components. The U.S. and the contemporary
planetary society (Panopio and Rolda 2000). You can find Filipinos in almost every part of the
globe. We rejoice at the sight of other co-Filipinos when we’re in a foreign nation as if there’s
something that connects us. Sometimes, if we don’t know a person’s nationality, but he or she
looks like a Filipino, we often ask, “Filipino ka ba?” And we are happy when he or she answered
“yes.” However, if someone fails to satisfy our expectations in the manner they answer questions
or in the manner they act, we say in frustration, “kapwa Filipino pa naman.”
Landa Jocano, a famous sociologist says that “there are no negative Filipino values, only
the wrong use of values”. Values slowly alter, but it depends on how powerful families are to
preserve, promote and pass on our cultural values from one generation to the next.
Here in the Philippines, values are really of importance and should be respected. As we
grow older, our parents shaped us different values. From the time we are born. Pagkalinga, pag-
aaruga, at pakialam (Care) were given by them. This value shapes our real Filipino culture,
showing that we are conscious of others.
The Filipino value system relates to the set of values or the value system that has
historically been held by a majority of Filipinos in their life. This system of Philippine values
involves the distinctive combination of coherent ideologies, moral codes, ethical procedures,
cultural etiquette and private values promoted by the Philippine society. However, as with any
culture, the values held sacred by any person may vary on the grounds of religion, education, and
other variables.
As a general description, Filipinos’ separate value system is mainly rooted in private
alliance systems, particularly those based on kinship, duty, friendship, religion (especially
Christianity) and business interactions.
PHILOSOPHICAL FOUNDATION OF FILIPINO VALUES
For the most part, Filipino values are focused on preserving social harmony, mainly driven
by a group’s willingness to be accepted. The primary sanction against diverging from these values
are “Hiya” ideas, approximately translated as “a sense of shame”, and “Amor proper” or “self-
esteem.” Social approval, group recognition, and group membership are significant issues. Caring
for what others believe, say or do is a powerful influence on Filipinos ‘social behavior.
 The Filipino philosophy is basically ‘non-dualistic’, according to anthropologist Leonardo
Mercado. He concludes, based on his linguistic analysis of Filipino value terms such as “loob”
(Cebuano buot), that Filipinos desire harmony, not only in interpersonal relationships, but also with
nature and religion, while remaining non-dichotomous. The Filipino wants to harmonize the object
and the subject while keeping both as distinct at the same time.
MODELS OF THE FILIPINO VALUES
1. Exogenous Model or the Foreign Model
A “legal and formal” model is defined as the international model. Filipinos from Western
cultures, particularly from the Spaniards and the Americans, inherited the foreign model. An
example of foreign or exogenous impact is the bureaucracy displayed in the Philippine
government.
2. Indigenous Model or the Traditional Model
Described as a “traditional and non-formal” model or guide, the indigenous model is deeply
integrated in the Filipinos’ subconscious.
STRUCTURES AND ELEMENTS OF FILIPINO VALUES
The Filipino value system is known to possess significant key components based on
research, surveys, observations, anecdotes and other literatures developed by scholars and
researchers in relation to Filipino social values or core values, together with the Filipino character
or identity of a person or individual known as the Filipino.
One may notice how Hiya (ownership/ dignity), Pakikisama (companionship/ esteem), and
Utang Na Loob (gratitude/ solidarity) are simply Surface Values – readily seen and appreciated by
many Filipinos. These three values are deemed branches of a single origin – Filipino Personality’s
real core value – Kapwa.
It implies’ totality’, referring to society, or not doing stuff alone. Ibang Tao (other peole) and
Hindi Ibang Tao (not other people) are two types of Kapwa. The Surface Values spin off the Core
Value through Pakikiramdam’s Pivotal Aspect or mutual internal perception (“feeling for someone
else”.
Other notable elements or motivations are optimism about the future, pessimism about
current circumstances and activities, concern and concern for other individuals, the presence of
friendship and friendliness, the habit of being hospitable, spiritual nature, respect for oneself and
others, respect for the female members of society, fear of God, and abhorrence of cheating and
other acts.
The values of the Filipinos specifically uphold the following elements: family unit solidarity,
security of the Philippine economy, orientation towards small-groups, personalism, the concepts of
“loob” or “kalooban” (meaning “what’s inside the self,” the “inner self” or the “actual personal
feelings of the self”), existence and maintenance of smooth interpersonal relationships and the
sense of the self.
In a broader image, these values are categorized into particular clusters or “macroclusters”.
1. Cluster of Relationships
2. Social Cluster
3. Cluster of Livelihoods
4. Cluster of Inwardness
5. Cluster of Optimism
THE FIVE CORE FILIPINO VALUES
Based on Dr. Ramirez’s study “The Filipino Worldview and Values’ and her perspectives as
a phenomenological sociologist from centuries of practice, here are the Five Core Filipino Values
based on a Filipino’s Basic Aspirations.
Mapagpasalamat
This is based on the aspiration of Filipinos to “Pamumuhay” (Life) and “Pananalig sa Diyos
at Kapwa” (God and People Faith). Filipinos understand how life can be enjoyed. We have plenty
of vacations, celebrations, occasions, and meetings. Filipinos are cheerful and sociable, of course.
Even inn depressing circumstances, we wear smiles on our faces. That’s because we’re always
looking at life’s bright side.
We always have a positive outlook because, even in the smallest things, we always find
things to be grateful for. We would always say “Salamat sa Diyos” (Thank God) whenever
excellent things occur because Filipinos would attribute the blessings of life to the Higher Being
from whatever religion. We also recognize other people’s excellent acts toward us and do our
utmost to return the favor.
Matatag
Filipinos, being in nation susceptible to natural disasters, have adjusted and learned to be
powerful in moments of need and in difficult circumstances that life throws at us. This power is
derived from our love for our family and our belief in the greater being. This is based on Filipino’s
“Kaayusan” (Order) aspiration.
In reality, the popular phrase of the Philippines is “Ayos Na.” When we are able to
overcome problems, we say “Ayos Na.” We Filipinos are longing for “Kaayusan,” and we will
endure all and be powerful in the midst of hardships and challenges until we overcome the
barriers.
Masigasig
We do everything we can to get it when Filipinos dream of something. We’re doing for our
loved ones and relatives. This is based on the “Kasaganaan” (Abundance) and “Ginhawa” (Relief)
aspiration of Filipinos. Not for himself, but for his family, a Filipino aspires to abundance.
Masaganang Bagong Taon (Bountiful New Year) is the Filipino translation for Happy New Year
because we match happiness and celebration with abundance.
“Ginhawa” in Bisaya implies to breath. And the soft breath flow is the soft life flow we call
“Ginhawa.” “Ginhawa” is the feeling of well-being in Filipino, according to lay theologian Dr. Jose
de Mesa. Overseas Filipino Workers (OFWs) would be an instance of enduring being away from
home to offer their families a healthy life – abundance and relief from hardships.
Mapagmalasakit
It is because of our family love extended to friends, neighbors and others that naturally
sympathetic Filipinos. This compassion allows us to assist others without in exchange asking for
anything. This is based on the aspiration of Filipinos to “Loob at Damdamin” and “Kapwa” (Other
People). “Loob” is the seat of the dignity of the Philippines. Filipino’s personality is expressed in
his “kalooban.” Filipinos tune in the “kalooban” of each other by checking the situation of each
other and talking about the life of each other.
Filipinos use “kapwa” to refer not only to a stranger, but to a relative, a neighborhood next
door, a distant relative, a neighbor next door, a distant relative, or a friend because of our family
culture. Our characteristic of “Mapagmalasakit” makes it simple for us to promote the spirit of
Bayanihan – to unite and assist one another during calamities and to celebrate together on unique
occasions.
Magalang
The use of po, opo, and pagmamano (hand kissing) are separate methods of regard for
Filipino people. We say these phrases and use this gesture to demonstrate our respect and love to
elderly. The Filipinos’ respect is not just limited to the elderly but also to others people’s properties,
emotions, and ideas. We are polite people. Our language is also respectful because it has no sex
bias. For example, the phrases “kapatid” (brother/sister) or asawa (husband/wife) or “biyenan”
(father-in-law/ mother-in-law) or “anak” (son/daughter) do not show gender differences. These
words are certainly sex-friendly Filipino uniquely. Our respect for other people is an integral part of
our culture and our language. This is based on our “Lakas ng Loob” or “Kagandahang Loob”
aspiration.
THE PHILIPPINE NATIONAL POLICE CORE VALUES
Being a noble profession the police service demands form its members specialized
understanding and abilities, as well as great standard of ethics and morality.
The members of the Philippine National Police must therefore conform to and internalize
the key principles of:
 Love of God
 Respect for authority
 Respect for women
 Respect for sanctity of marriage
 Stewardship over material things
 Responsible dominion
 Truthfulness
The Police service in the Philippines is expressed in the acronym SERVICE. The acronym
SERVICE stands for:
SERVANT HOOD
As police affirm its unconditional service and love for the nation and individuals, Police
value a supportive and professional role serves and protects its clientele and community with
honesty, utmost devotion and commitment above private concern.
EXCELLENCE
Police are committed in doing and making things occur effectively and efficiently in all of
their efforts as they strive to accomplish more consistently and outstandingly with tangible
outcomes and far beyond their best.
RESPONSIBILITY WITH ACCOUNTABILITY
Police carry out and execute their responsibilities and tasks as their moral duty is to serve
the public with due diligence and always bearing in mind that they are accountable and duty bound
to promote the public interest.
VALUING PEOPLE AND RESPECT FOR HUMAN RIGHTS
Police always maintain their fellow human beings’ dignity whenever they cater their needs
and are delicate and cautious in serving and protecting them with compassion and utmost regard
for their human rights.
INTEGRITY
Police take an uncompromising and coherent position in the fulfillment of their obligation to
live an honest, upright and dignified life according to the highest ethical and moral norms where
their advocacy, values and convictions are compatible with their words and actions.
COURAGE
From their moral strength police draw their collective and individual power of approach to
always accept difficult duties, and they are courageous enough to speak out against temptation,
anomalies, corruption and exploitation and stand firm.
EMPOWERMENT
Police reach out and create bridges of collaboration, nurture volunteerism and operate in
harmony with their clientele by training individuals for a better and safer society in the process.
 CHAPTER V
RELATED PHILIPPINE LAWS THAT PROMOTES NATIONALISM AND PATRIOTISM
1. Republic Act No. 10086 – An act strengthening people’s nationalism through Philippine history
by changing the nomenclature of the National Historical Institute into the National Historical
Commission of the Philippines, strengthening its powers and functions, and for other purposes;
also known as the Philippine Cultural Heritage Act of 2010.
2. Republic Act 8044 – also known as the Youth in Nation-Building Act; an act creating the
National Youth Commission, establishing a National Comprehensive and Coordinated Program on
Youth Development, Appropriating funds therefore, and for other purposes.
3. Republic Act No. 1425 – an act to include in the curricula of all public and private schools,
colleges and universities courses on the life, works and writings of Jose Rizal, particularly his
novels Noli Me Tangere and El Filibusterismo, authorizing the printing and distribution thereof, and
for other purposes.
4. The 1987 Constitution
5. Republic Act No. 10390 – an act amending republic act no. 7306, entitled “an act providing for
the establishment of the people’s television network, incorporated , defining its powers and
functions, providing for its sources of funding and for other purposes; also known as “An Act
Revitalizing the People’s Television Network, Incorporated”.
6. Republic Act No. 9512 – approved last December 12, 2008; also known as an act to promote
environmental awareness through environmental education and for other purposes or the National
Environmental Awareness and Education Act of 2008.
It is an act to promote environmental awareness through Environmental Education (EE) and
covers the integration of EE in the school curricula at all levels, be it public or private, including
day care, preschool, non-formal, technical, vocational, indigenous learning, and out-of-school
youth courses or programs.
Section 6 of the Act says that the DepEd, CHED, TESDA, DENR, DOST and other relevant
agencies, in consultation with experts on the environment and the academe, shall lead in the
implementation of public education and awareness programs on environmental protection and
conservation through collaborative interagency and multi-sectoral effort at all levels. It also
declares November as the Environmental Awareness Month in the Philippines.
GENDER AND DEVELOPMENT
Philippine Commission on Women defined Gender and Development as the development
perspective and process that is participatory and empowering, equitable, sustainable, free from
violence, respectful of human rights, supportive of self-determination and actualization of human
potentials.
Gender and Development (GAD) approach focuses on the socially constructed basis of
differences between men and women and emphasizes the need to challenge existing gender roles
and relations.
GAD was developed in the 1980’s as an alternative to the Women in Development (WID)
approach. Unlike WID, the GAD approach is not concerned specifically with women, but with the
way in which a society assigns roles, responsibilities and expectations to both women and men.
GAD applies gender analysis to uncover the ways in which men and women work together,
presenting results in neutral terms of economics and efficiency.
 The World Bank was one of the first international organizations to recognize the need for
Women in Development, appointing a WID Adviser in 1977. In 1984 the bank mandated that its
programs consider womens’ issues. In 1994 the bank issues a policy paper on Gender and
Development, reflecting current thinking on the subject. This policy aims to address policy and
institutional constraints that maintain disparities between the genders and thus limit the
effectiveness of development programs.
Gender and Development (GAD) is concerned with women and her specific roles,
responsibilities and expectations in the society. It also analyzes the nature of women’s contribution
within the context of work done both inside and outside the household and reflects the
public/private dichotomy that under values the work done by women in the home.
(http://www.sbma.com/gender-and-development-program)
GAD focuses on the principle that development is for all. Everyone in society, female or
male, has the right to equal opportunities to achieve a full and satisfying life.
It does not define the following:
1. Not a war of the sexes
2. Not anti-Male
3. Both women and men are victims although women more than men.
4. Both have a stake in the struggle for gender equality
GENDER AND DEVELOPMENT RELATED LAWS AND ISSUANCES IN THE PHILIPPINES
Philippine Plan for Gender and Development, 1995-2025
National Plan that addresses provides and pursues full equality and development for men
and women. Approved and adopted by former President Fidel V. Ramos as Executive No. 273,
on September 8, 1995, it is the successor of the Philippine Development Plan for Women, 1989-
1992 adopted by Executive No. 348 of February 17, 1989.
Republic Act No. 9710 (Magna Carta of Women)
Approved on August 14, 2009, which mandates for non-discriminatory and pro-gender
equality and equity measures to enable women’s participation in the formulation, implementation
and evaluation of policies and plan for national, regional and local development.
Memorandum Circular No. 2011-01 dated October 21, 2011
Addressing to all Government Departments including their attached agencies, offices,
bureaus, State Universities and Colleges (SUCs), Government-Owned and Controlled
Corporations (GOCCs) and all other government instrumentalities as their guidelines and
procedures for the establishment, strengthening and institutionalization of the Gender And
Development (GAD) Focal Point System (GFPS).
Republic Act 7877 – Anti-Sexual Harassment Act of 1995.
It is an “Act Declaring Sexual Harassment Unlawful in the Employment, Education or
Training Environment, and for other purposes” was approved on February 14, 1995 and became
effective on March 5, 1995.
Republic Act 9262 – Anti-Violence Against Women and Their Children Act of 2004.
It protects the family and its members particularly women and children from violence and
threats to their personal safety and security.
Republic Act 7192 – Women in Development and Nation Building Act.
 The Act provides guidance and measures that will mobilize and enhance participantion of
women in the development process in ways equal to that of men.
Memorandum Circular No. 48 Series of 2013
Directing all concerned government agencies to adopt the Gender Equality Guideliness in
the development of their respective Media Policies and Implementing Programs in order to
promote gender mainstreaming.
Republic Act 10354
The Responsible Parenthood and Reproductive Health Act of 2012 or the RH Law. It is a
law in the Philippines, which guarantees universal access to methods on contraception, fertility
control, sexual education, and maternal care.
1987 Philippine Constitution (Article II Sec. 14)
The State recognizes the role of women in nation building and shall promote the
FUNDAMENTAL EQUALITY before the law of women and men.