ARTICLE REVIEW: Sustaining Filipino Unity: Harnessing Indigenous Values For Moral Recovery (Proserpina Domingo Tapales & Ma. Concepcion P. Alfiler)

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ARTICLE REVIEW

Sustaining Filipino Unity: Harnessing


Indigenous Values for Moral Recovery
(Proserpina Domingo Tapales & Ma. Concepcion P. Alfiler)

Prepared by:

Sheba S. Adlawan
MPA-PPPA, 1st Year

Prepared for:

Dr. Grace Meroflor A. Lantajo


PA 200
INTRODUCTION

Philippine history had proven that Filipinos were capable of achieving unity in the past.
When our ancestors were colonized by the Spaniards, Americans and Japanese, both
the elite and masses had joined forces for a single cause: freedom. When freedom was
once again put at risk with Ferdinand Marcos’ authoritarian rule and poor implementation
of the Martial Law, Filipinos were once again united for his ouster. However, this state of
solidarity did not last long. Once their common goal had been attained, the elite and
masses gradually went about their normal lives.

In this article, Tapales & Alfiler (1991) recounted the historical events that sparked unity
and disunity among Filipinos. They discussed in detail our different indigenous values
and how they were interpreted in different ways by the elite and masses. The authors
also delved into approaches in combining both the elite and the masses’ understanding
of various Filipino indigenous values to achieve sustained unity towards moral recovery.

SUMMARY

The Philippine history had been an endless cycle of unity in crisis and disunity after crisis.
During the Spanish regime, our ancestors were introduced to a centralized government
system with corrupt officials who are alienated from the masses whom they serve. This
led to a revolution inspired by Dr. Jose Rizal, an elite, and headed by Andres Bonifacio,
a commoner – one of the first manifestations of Filipino unity in our history.

When the Americans took over, the elite and masses were initially united, but the elite
gradually became Americanized through colonial education. It was only during the
tyrannical Japanese rule and EDSA Revolution when unity resurfaced, but only in a
fleeting moment. The authors pointed out how fast the elite and masses dispersed once
elite elements started taking over.

Several scholars have identified different Filipino values and the elements from which
these values emanate. Among these is the concept of kapwa that serves as a uniting
force. Salazar (1990), however pointed out that unity is transitory, as the elite and masses
interpret kapwa in different ways. Kapwa for the elite is pakikitungo; kapwa for the masses
is pakikibahagi. With this lack of one organized unifying or guiding value in politics, one
cannot expect sustained unity (Corpuz, 1989). For the elites, kapwa is just a superficial
relationship with other people, while for the masses, kapwa must be based on equitable
distribution of property and wealth and self-empowerment.

The authors also presented the ideologies guiding former Philippine Presidents Carlos
Garcia, Ferdinand Marcos and Corazon Aquino. While all of them attempted to initiate
programs that promote unity and nationalism, no one succeeded mainly due to poor
implementation (i.e., Garcia), lack of leadership by example (i.e., Marcos) and failure to
consider the pulse of the common people (i.e., Aquino).

Despite these inconsistencies, little by little the gap between the elite and masses are
bridged through initiatives from the non-government sector such as the promotion of
locally based efforts (e.g., community-based health programs) and democratically
evolved debt policy (e.g., continued support for the Freedom from Debt Coalition).

CONTENT

In the words of Mahatma Gandhi, “A nation’s greatness is measured by how it treats its
weakest members.” This supports Tapales and Alfiler’s claim that in order to uphold unity
in the Philippines, the elite must understand kapwa in a deeper level, and the masses
shall be empowered and be provided with equal economic resources and opportunities.

However, there was no mention of Philippine demography in this article. For Filipinos
residing in Mindanao, we are fully aware that the process of unity and peace isn’t as
simple as understanding kapwa solely in terms of how the elite and masses perceive it to
be. The Philippines is an archipelago divided into different islands, ethnicities and religion.
We are diverse in culture, and thus we cannot simply be boxed up as either of the two
categories.

I have mentioned Mindanao in particular, since among the three island groups, we have
the most diverse people. Based on the Philippine Statistics Authority Factsheet on Islam
in Mindanao, Muslims make up about 23.39% of the island’s population, which means
that the remaining 76.61% are Christians or from another religious group. The concept of
kapwa in this case may go further than what was discussed in Tapales and Alfiler’s article.
For several years, we have struggled with Moro-Christian coexistence and conflict in
Mindanao, which has nothing to do at all with the masses-elite dynamics.

CONCLUSION

While I definitely agree that our indigenous values such as kapwa, pakikisama,
pakikitungo and pakikipagkapwa-tao, among others, are vital components for sustaining
unity, a lot of other factors (mostly cultural) should also be taken into consideration. A
holistic approach to studying the dynamics between and among different income classes,
ethnicities, religions and other significant groups is the best way to figure out how to
rebuild our unity as a nation. When crafting policies and programs, the Philippine
government should aim not only to connect with the masses but also to understand their
roots and individuality and to make them feel that they are part of a whole.

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