My uncle, the late President Ferdinand E. Marcos (PFEM), believed that one of the things needed to ensure the success of government programs was ideology. He believed in the significant role it plays in achieving the goals of a nation.
In his yet unpublished book, The Filipino Ideology: Philippine Pacific Crisis 1986-1987, written while he was in exile in Hawaii, he attempted to demystify ideology “to see it for what it is, shorn of its obscurantist baggage and mystical garb” because he believed that in the end an ideology must be useful, something that would enable the Filipino to deal with social reality in an efficient and rational manner.
According to PFEM, some people tend to emphasize the passion that goes with an individual’s commitment to an ideology. “Others think of ideology as being no more than propaganda or slogans, whose validity depends entirely on their effectiveness in moving men to action.” And this ambivalence has paralyzed the Filipino’s mind and will.
“For while we accept that an ideology should provide us the framework within which we can unify our acts, we retreat from it for fear that ideology would commit us to programs opposed to our inclinations as reasonable men,” he explained. This is not so. PFEM said that an ideology must also allow for modifications that conform to the changing pattern of social reality.
PFEM explained that an ideology had four essential features—a commitment to a set of fundamental values; a theory of society; a concept of an alternative future; and a program of action. On the matter of fundamental values, PFEM distinguished between universal values and particular or culture specific values. The former are values accepted by all men (human wants and needs) and the latter pertain to those germane to a group’s unique history, geography, and culture. Both are needed.
The universality of certain values, said PFEM, was important for an ideology’s global acceptance and yet an ideology must incorporate within its framework values “indigenous to a society.” This would allow the ideology to take root and reject future imposition of external ideologies.
The former president cited as an example the failed bid to entrench Marxism-Leninism values in Filipino culture and America’s unsuccessful attempt at introducing “libertarian ideology of American democracy,” which he described as “so alien to the basic aspirations of the poor and dispossessed in Filipino society,” catering only to a few, the country’s economic and intellectual elite.
In his unpublished book, PFEM stated that the essence of our social values was originally communal with a strong concern for others, Pakikipagkapwa Tao, “being a human being with others in social dynamics.” Selfishness did not apply, he said, because success was always shared. “One’s success is one’s family’s success and one’s community’s pride.” At the same time, “one’s shame extends to one’s family, is borne by all one’s kin.”
Another Filipino value highlighted by PFEM is our concern for others and the root of our sense of Paninimbang—“to balance our interests with those of others or in consideration of others’ regard.” “This is not possible without the reflection that draws an inner spiritual and moral sense of propriety and order,” he said. “Thus, our concern for others is actually inner-directed.”
PFEM believed that “this communal, humanist perspective in our value system is the nation’s source of strength.
He believed that values represent a man’s aspiration for himself, his society, and the world in general. He understood values were the foundation of ideologies that could propel a nation toward its future. PFEM knew the importance of Filipino values because they could affect society, our concept of the future, and our will to act to achieve our aspirations as a nation – as a matter of survival.
Filipino Values Month is celebrated in November. The celebration is aimed at promoting values that are “remarkably and emphatically Filipino,” which include, according to Proclamation No 479, “love of God and country, solid family ties, care and regard for the elderly, perseverance, and tolerance. The proclamation was signed on Oct. 7, 1994 by then President Fidel E. Ramos.
I read a few interesting things while trying to come up with a list of Filipino values (not already mentioned above) in Philippine society in general. Researchers have noted the importance of family in the lives of Filipinos (what they would describe as a Filipino ultimate value) and how this has defined interpersonal values systems that appear in Philippine society or manifestations or mechanisms of more fundamental values. In the Philippines the family is the central unit that defines a Filipino. In her paper, “The Family, Traditional Values and the Sodocultural Transformation of Philippine Society,” Virginia A. Miralao observed, “One characteristic feature of Filipino families is their size which, by most countries’ standards, is large… The typical Filipino family consists of immediate family members but of relations extended vertically and horizontally (grandparents/children, aunts, uncles, nephews, and nieces) and various sets of in-laws.” This has led to a behavioral pattern of attaining social acceptance by maintaining social amiability. Filipinos were observed to desire “smooth interpersonal relations” and avoiding conflict with others.
This aversion to conflict has resulted in the following Filipino traits or manifestations/mechanisms like “pakikisama” (getting along well with others/concession), the use or application of euphemistic words and “third-party mediators” in tense situations ,avoidance of conflict by being sensitive to other’s feelings or avoiding offending others that would result in retaliation, which might lead to one or the other being embarrassed concepts dealing with “hiya,” “pahiyain,” “kahihiyan”.
The goal of social acceptance and value of smooth interpersonal relations are a result of the values taught within the family structure to “recognize (or accept) one another and to maintain good relations within the kindred.” Related to smooth interpersonal relations, Filipinos value reciprocity (“utang na loob”) and its importance in retaining smooth interpersonal relations. A breakdown in reciprocity results in hiya (shame). There are times, these traits can work against society and that fact cannot be glossed over.
Another trait of the Filipino can be observed during hard times or in times of adversity. We would rely on our faith . Some would say the Filipino’s ability to be patient and endure suffering lies firmly in their belief God will see them through. This is the strength of their love for God.
In recent years we have witnessed schisms in local political parties that were generally perceived to have shared the same ideology. Knowing now about the components of an ideology, which is founded on societal values (see above and more), it is easier to discern and understand the root of the discord among our leaders and their followers, and our reactions to what is happening today. When watching televised or live stream hearings, identify what has offended you and dig deep when you ask why. Most likely it will hit on one of the fundamental values we hold dear.
Actions of either party have often led to very visceral reactions and no wonder since our values are being challenged. The split and realignment of political parties have revealed the true nature, intent, and ultimate goal of factions involved, and we the Filipinos are left hanging precariously on the strength of a thread holding our fundamental Filipino values together.
I cannot help but think how relevant PFEM still is today when he wrote, “Periods of crisis are periods of pragmatism. Such pragmatism can sometimes mean the abandonment of principle, and the celebration of technicism in its worst forms. This is even truer when the crisis is economic in nature and national in scope. The siren songs of exigency and unprincipled pragmatism become exceedingly alluring. They tell us, after all, that solutions are at hand, though these may not be in keeping with our national goals, or with our vision of the future, or even with our outlook as a people. The lack of an ideology has frustrated the best of our people’s aspirations.”
PFEM cited the Revolution of 1896, saying it failed not because of the enemy’s superiority but because “it had no clear ideology. As a consequence, it fell prey to factional disputes, was driven by betrayals and class conflict, and disintegrated from lack of leadership… The revolution failed because there was no ideological interest larger than factional interests. If the leaders of the 1896 Revolution had had a unifying ideology, they would have struggled for common objectives—for at the core of all ideologies are basic assumptions about nature of the world, of society, human nature, politics, economics, morals, and daily life. An ideology teaches us that we must act on the basis of principle rather than sheer opportunism.”
https://www.nccalearninghub.com/thevaluesprogram