Philippine society is a unique blend of diversity and homogeneity.

Although geographically part of

Southeast Asia, the country is culturally strongly Euro-American. Forces of assimilation have constantly
worked to overcome cultural differences between the various ethnic groups that are scattered—
sometimes in relative isolation—throughout the archipelago. Nearly four centuries of Western rule,
however, have left an indelible imprint on the Philippines, serving as a conduit for the introduction of
Western culture and as the catalyst for the emergence of a sense of Philippine political and cultural
unity. While the Christian churches built by the Spanish and the mosques built by the Muslims provided
a spiritual anchor, the educational system established by the United States and expanded by the Filipinos
has become emblematic of cultural unity and socioeconomic progress. Nonetheless, through the
persistence of strong family ties, the revival of the barangay as the smallest unit of government,
increased attention to Asian history and literature, and subsequent revival of dormant traditions, the
Philippines has strengthened its Asian heritage without abandoning its Western cultural acquisitions.

Daily life and social customs

Life in the Philippines generally revolves around the extended family, including parents, grandparents,
aunts, uncles, cousins (up to several times removed), and other relatives. For Catholic families,
godparents—those to whom care of children is entrusted should the parents die or otherwise be
incapacitated—also figure prominently in the kinship network. Members of extended families typically
gather for major life events such as baptisms and confirmations (for Catholic Filipinos), circumcisions (for
Muslim Filipinos), and marriages, as well as for major religious and other national holidays. Among the
religious holidays officially observed in the Philippines are Christmas and Easter, as well as Eid al-Fitr,
which marks the end of the Muslim fasting month of Ramadan. Other major holidays include New Year’s
Day, Labor Day (May 1), and Independence Day (June 12).

Whether festival fare or everyday food, major meals in most Filipino societies are built around boiled or
steamed rice or rice noodles. Small amounts of meat, including chicken, pork (in non-Muslim
communities), goat, or fish complement the rice or noodle core, along with an assortment of fruits and
cooked vegetables. Assorted alcoholic drinks are made from coconut sap, sugarcane, and rice. Balut, a
parboiled embryonic duck still in the egg, is a popular street food in the Manila area.

Although slacks, shirts, skirts, and dresses based on European designs are common throughout the
Philippines, some garments are unique to particular groups or regions. The malong, a colourful woven
tube of cloth that can be worn in a variety of ways by both men and women, is characteristic of Muslim
communities in Mindanao. In the urban areas, many men wear an intricately embroidered shirt, the
barong, for casual and formal events. On special occasions, urban women may wear the terno, a long
dress characterized by broad “butterfly” sleeves that rise slightly at the shoulders and extend about to
the elbow. Many of the smaller ethnic groups have characteristic attire for events of special cultural
significance.

The arts

Early Spanish chroniclers testified that the Filipinos carved the images of their anitos (gods and
goddesses) and ancestors in wood. They also played a variety of musical instruments, including end-
blown flutes, nose flutes, jew’s harps, gongs, drums, and lutes, among others. Various seasonal
celebrations (e.g., harvest) and life rituals (e.g., courtship and marriage) called for certain instrumental
music, songs, and dances. For instance, in some of the Muslim communities of Mindanao and the Sulu
Archipelago, the kulintang ensemble, consisting of a set of gongs suspended horizontally and vertically
and a single-headed drum, can still be heard at festive events.

Although the community of practitioners of rural performing arts has been diminishing, efforts have
been under way to revive as well as recontextualize some of the indigenous traditions so that they
resonate with an increasingly cosmopolitan Philippine society. Some of the local dance traditions have
been preserved or reinterpreted by contemporary performing groups such as Bayanihan (the national
folk dance company of the Philippines), established in the mid-20th century, as well as by the Ramon
Obusan Folkloric Group and Ballet Philippines. A growing number of world music artists, such as Joey
Ayala, have been creating innovative syntheses of indigenous Philippine traditions—such as kulintang—
and popular music form.

Many Filipino musicians have risen to prominence in the Western classical music tradition, including the
composer and conductor Antonio J. Molina, the composer Felipe P. de Leon (known for his nationalistic
themes), and the opera singer Jovita Fuentes. The Cultural Center of the Philippines, the Folk Arts
Theater, and the restored Manila Metropolitan Theatre (all in Manila) provide homes for the performing
arts, featuring local and foreign opera and ballet. To encourage the development of arts, the government
gives awards of recognition and maintains a National Arts Center (established 1976), which includes the
Philippine High School for the Arts in Los Baños, south of Manila.

Filipino painters have included Juan Luna, whose agitated works helped inspire a sense of Filipino
nationalism in the late 19th century; Fernando Amorsolo, who is known for his traditional rural scenes;
the muralists Carlos V. Francisco and Vicente Manansala; and the modernists Victorio Edades and Arturo
Rogerio Luz. Among sculptors, Guillermo Tolentino and Napoleon Abueva are prominent. Rural artists
from mountainous regions in northern Luzon and craftsmen living northwest of Manila and in Paete on
the eastern shore of Laguna de Bay are known for wood carvings. Romblon and other nearby islands are
noted for their marble sculptures. Notable Filipino architects include Juan F. Nakpil, Otilio Arellano,
Fernando Ocampo, Leandro Locsin, Juan Arellano, Carlos Arguelles, and Tomas Mapua.

The outspoken political novels of nationalist leader José Rizal were Philippine literary landmarks of the
late 19th century, and the work of Nick Joaquin has been among the most highly acclaimed Philippine
literature since the mid-20th century. The diverse cultural heritage of the country not only animates
most of Joaquin’s fiction writing, but it is also central to his nonfiction work. Among the most celebrated
of Joaquin’s works are his play A Portrait of an Artist as a Filipino (1966) and his biography of
assassinated presidential candidate Benigno Aquino, The Aquinos of Tarlac: An Essay on History as Three
Generations (1983). Spanish was the prinicipal literary medium until the end of the 19th century, before
yielding to English after U.S. occupation. Since independence an increasing number of writers have been
composing their works in Filipino or Tagalog.

Rizal, José

Rizal, José

José Rizal.

Library of Congress, Washington, D.C. (neg. no. LC-USZ62-43453)

Filipinos have a tradition rich in local and regional lore. Myths and legends deal with such subjects as the
origin of the world, the first man and woman on earth, why the sky is high, why the sea is salty, and why
there are different races. Other tales are associated with the Spanish conquest. On the island of
Mindanao an epic known as the Darangen (“To Narrate in Song”) depicts the historical and mythological
world of the Maranao community, while in northern Luzon the Ilocano epic Biag ni Lam-ang (“Life of
Lam-ang”) recounts the exploits of a traditional folk hero.

The Philippines has produced a handful of internationally acclaimed films, including Himala (1982),
which recounts the adventures of a young miracle worker; Oro, Plata, Mata (1982), the story of two
noble families on the island of Negros during World War II; and Small Voices (2002), the tale of a teacher
in an impoverished rural community who, through music, inspires her students to shed their cynicism.
Despite its successes, the film industry in the Philippines has remained small, its growth hindered by
escalating production costs, high taxes, uncontrolled piracy of videotapes and CDs, and the popularity of
foreign films over local productions.
Cultural institutions

The National Museum in Manila, which houses a substantial ethnographic collection, is the principal
government vehicle for preservation and conservation of the country’s tangible and intangible cultural
property. Many of the provinces have established their own museums dedicated to local history and
tradition. A few institutions of higher education—such as the University of Santo Tomas, Silliman
University in eastern Negros, Mindanao State University in Lanao del Sur, and the University of the
Philippines at Diliman—likewise have added museums to their campuses. The National Library serves as
a repository for Philippine literary materials and supervises public libraries throughout the country.

A number of locations in the Philippines have been designated as UNESCO World Heritage sites. These
include four 16th-century churches built by the Spanish in Manila, Santa Maria, Paoay, and Miag-ao
(collectively designated in 1993), the 16th-century trading town of Vigan (1999) in northwestern Luzon,
and the ancient rice terraces of the northern Luzon cordilleras (1995). Local nongovernmental
organizations such as the Heritage Conservation Society and some historical groups have also sought to
preserve the local heritage.

FILIPINO SOCIETY

Philippine concepts about debt repayment and kinship responsibilities plays a major rile in how society
structured. The family and the Catholic church are characterized the main bonding forces in Filipino
society (See Family). The countryside is divided into barangay (rural communities) that have their own
leaders or chiefs. Some say Philippine society is more like a Latin American society than an Asian one.

Asianjournal.com reports:“Some anthropologists describe the Filipino society as a “high-context”

culture in comparison with the Western “low context” societies. It is believed that in the Philippines a
“yes” is “yes,” but “no” is “maybe.” Though “maybe” of the Filipino may appear indecisive to Westerners,
yet it shows the Filipinos well-mannered ability not to directly hurt the other person’s feelings. By
contrast, the “low-context” behavior of Western societies is described as abrasive, impersonal, untactful,
and direct. [Source:asianjournal.com]

The Filipinos have two groups within their approach to studying the psychology of their people. Kapwa,
togetherness, has Ibang Tao (other people) and Hindi Ibang Tao (not other people). Within the Ibang Tao
(“outsider”) construct there are five domains: 1) Pakikitungo: civility (In Confucian ethics, right behavior
meant right demeanor towards authorities, parents, and elders); 2) Pakikisalamuha: act of mixing (a
social value that is primarily communitarian and Confucian. It espouses the ability to adapt); 3)
Pakikilahok: act of joining (participation of the entire community to help a person); 4) Pakikibagay:
conformity (this runs into conflict with individuality which many Filipinos in fact willingly throw away in
favor of conformity with demands of those who are in charge); 5) Pakikisama (being united with the
group). The Hindi Ibang Tao (“one-of-us”) construct has three domains: 1) Pakikipagpalagayang-loo (act
of mutual trust); 2) Pakikisangkot (act of joining others); 3) Pakikipagkaisa (being one with others).
[Source: Jeff Harvie, filipinawives.wordpress.com, September 2, 2014]

See Separate Article FILIPINO CHARACTER AND PERSONALITY Under People

“Amor Propio” (Self-esteem) and Smooth Interpersonal Relationship (Sir)

According to asianjournal.com: Philippine society is characterized by many strong positive traits, such as
“amor propio” (self-esteem) and smooth interpersonal relationship (SIR). Filipinos are sensitive to
criticisms on their own self-esteem and intuitively sharp to the self-esteem of others as well. Anything
that hurts one’s self-esteem is not allowed because it endangers smooth interpersonal relationships and
harmony in society. Filipinos highly value their “being-in-relation,” or find their identity in the kinship
group to which they belong, such as “kamaganak” (family), or “kababayan” (townsfolk). Because of this
cultural trait to find one’s identity always in relation with the community or group, it is not surprising for
a Filipino to always look for levels of connectivity to establish personal and social relationships. (Taga-
saan ka sa atin? “Where are you from the Philippines?”) [Source: asianjournal.com]

“However, those positive traits can also give rise to deception, pretension, and hypocrisy. To achieve
smooth interpersonal relationship and not to embarrass self and others, a Filipino will avoid open
conflict and frank dialogue, or give in to community or group pressure. A Filipino will still show a happy
face even if he is hurting, and refrain from expressing anger, in order not to lose face, displease others
and sever one’s ties with the kinship group. Because the family and kinship ties are of the highest value
for a Filipino, he would sacrifice his personal integrity, true feeling, and principles to remain in good
standing with the kinship group. This negative attitude gives rise also to clannishness. Beyond his
community, family, and clan, the Filipino could care less, because he does not expect support, loyalty and
trust beyond his immediate group or family. The Filipino could care less for the greater good and welfare
of the majority, as long as they do not impact on his clan and community. This attitude is a stumbling
block to the nation’s building [Ibid]

Evolution of Philippine Society

 The Philippines continued to be primarily a rural society in 1990, despite increasing signs of
urbanization. The family remained the prime unit of social awareness, and ritual kin relations and
associations of a patron-client nature still were the basis for social groupings beyond the nuclear family,
rather than horizontal ties forged among members of economically based social classes. Because of a
common religious tradition and the spread of Pilipino as a widely used, if not thoroughly accepted,
national language, Filipinos were a relatively homogeneous population, with the important exceptions of
the Muslim minority on Mindanao and in Sulu and southern Palawan provinces, and the upland tribal
minorities sprinkled throughout the islands. Filipinos shared a common set of values emphasizing social
acceptance as a primary virtue and a common world view in which education served as the principal
avenue for upward social mobility. Cleavages in the society were based primarily on religious (in the case
of Muslims versus Christians), sociocultural (in the case of upland tribes versus lowland coastal Filipinos),
and urban-rural differences, rather than ethnic or racial considerations. [Source: Library of Congress *]

Improvements in the national transportation system and in mass communications in most parts of the
archipelago in the 1970s and 1980s tended to reduce ethnolinguistic and regional divisions among
lowland Filipinos, who made up more than 90 percent of the population. Some resistance to this cultural
homogeneity remained, however, and continued regional identification was manifested in loyalty to
regional languages and in opposition to the imposition of a national language based largely on Tagalog,
the language of the Manila area. *

Large numbers of rural migrants continued to flow into the huge metropolitan areas, especially Metro
Manila. Filipinos also migrated in substantial numbers to the United States and other countries. Many of
these migrants, especially those to the Middle East, migrated only to find temporary employment and
retained their Philippine domiciles. *

There has been a significant shift in the composition of the elite as a result of political and economic
policies following the end of the administration of President Ferdinand E. Marcos in 1986. Some of the
elite families displaced by the Marcos regime regained wealth and influence, and many of the families
enjoying power, privilege, and prestige in the early l990s were not the same as those enjoying similar
status a decade earlier. The abolition of monopolistic marketing boards, along with some progress in
privatization, has eliminated the economic base of some of Marcos's powerful associates. *

As a result of economic policies that permitted fruit and logging companies to expand their
landholdings, previously formed by tribal people, and to push farther and farther into the mountains to
exploit timber resources, upland tribal people have been threatened and dislocated, and the country's
rich rain forests have suffered. Despite government efforts to instill respect for cultural diversity, it
remained to be seen whether minorities and the ecosystem they shared would survive the onslaught of
powerful economic forces that include the migration of thousands of lowland Filipinos to the frontier
areas on Mindanao, as well as the intrusion of corporate extractive industries. Even if these influences
were held in check, the attraction of lowland society might wean the tribal people from their customary
way of life. *

Although it would seem that the continued high rate of population growth aggravated the state of the
Philippine economy and health care, population growth did not seem to be a major concern of the
government. Roman Catholic clergy withdrew cooperation from the Population Control Commission
(Popcom) and sought its elimination. The commission was retained, and government efforts to reduce
population growth continued but hardly on a scale likely to produce major results. *