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Cultural life

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• Jewish Virtual Library - Philippines
• Official Site of the Department of Tourism , Philippines
• Central Intelligence Agency - The World Factbook - Philippines
• Philippines - Children's Encyclopedia (Ages 8-11)
• Philippines - Student Encyclopedia (Ages 11 and up)
• Table Of Contents

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.

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).

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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.

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 .

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.

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.

The Institute of Philippine Culture through the Years: Transformation, Adaptation, and Impact

27 May 2022 | Karl Eli Alconis

      Among the institutions central to Ateneo de Manila University’s thrust to contribute to advancing knowledge with a social justice orientation is the Institute of Philippine Culture (IPC). It is a leading research organization seeking “a better understanding of culture and society in the Philippines and other Asian countries, an improved quality of life for disadvantaged groups, and a more peaceful, just, and equitable national and global society.” 

Here, we trace the transformations the institute has undergone to keep up with the challenges of the times and, ultimately, to become what it is today.

When it was founded by anthropologist and Jesuit priest Frank Lynch SJ in 1960, IPC was set up as the research counterpart of the University’s Department of Sociology and Anthropology to address the dearth of empirically grounded research on society in the university. In the beginning, it was primarily dedicated to the systematic investigation of Philippine society and culture. This included grounded ethnographic research and public presentations on Philippine values, as recalled by Prof Mary Racelis, a founding member of the Institute, with most of the studies focusing on the country’s lowland Christian populations. In these pioneering years, the notions of Smooth Interpersonal Relationships (SIR) and Big and Little People as local representations of social class, among others, were developed as ways of understanding the Filipino people.

As the years passed by and theories that questioned the earlier predominance of Structural Functionalism emerged, IPC increasingly tackled questions of social justice. What set it apart from other research entities was its research being informed by liberation theology, espousing social justice from a Christian perspective. The changing contexts also required a reappraisal of the earlier work on values done by the institute, leading, for example, to Social Acceptance Reconsidere. This article by Lynch which brought in new research findings by many other social scientists that substantiated his conceptualization of Philippine society. Process documentation developed at IPC became a pioneering methodological breakthrough. 

Notable publications from these earlier periods in IPC’s history include Four Readings on Philippine Values, Frank Lynch and A de Guzman II, and Philippine Society and the Individual: Selected Essays of Frank Lynch. Aram A Yengoyan and Perla Q. Makil, eds. However, these works are only some in a prolific bibliography displaying IPC’s role in the Filipino nation-building process, its systematic research on the Philippine nation constantly raised the question, “Where should we go from here?”

More recent years have brought about multiple changes in how the institute does research and the accompanying organizational makeup needed. Young Southeast Asian scholars received research training at the IPC through the Ford-Foundation-supported IPC-DSA Graduate Degree Program for Southeast Asian Development. The Program gave particular attention to individuals who were engaged actively in development work and/or were committed to pursuing careers in development-oriented organizations. It sought to help increase and improve the pool of development workers in the region but also to share the University’s and other related resources in the staff upgrading of development-focused institutions. By 2008-2009, it has produced a total of 147 fellows from Indonesia, the Philippines, Thailand, and Vietnam.

In the 1990s, IPC was placed under the jurisdiction of the Loyola Schools. It has also since grown to include more personnel and, quite significantly, representatives from social sciences outside sociology and anthropology, such as psychologists, political scientists, economists, development scholars, historians, and public health experts.

Building on its history of grounded basic-applicable research, IPC has also been employing participatory action research, giving more power to those who would otherwise simply be the “studied '' group to lead and shape the research process and the final product. Another development emphasized from the 1970s onward was the conduct of larger-scale quantitative research, which could be seen as a departure from the small-scale qualitative studies of the earlier years. This is partly due to a rising need for studies that encompass larger portions of the Philippine population. This said, research by the IPC has not lost its qualitative dimension, and the ethnographic legacy of its forebears continues to guide the work conducted by contemporary researchers.

There is yet another common thread in IPC’s research despite changes through the years, as pointed out by current director Dr Enrique Niño Leviste: “In all these methodologies that the IPC developed since the 1960s, a common thread is apparent, and that is the importance of research, not only as a supplement to academic work but more importantly, to support change-oriented initiatives.” An example of this could be its partnerships with local government units, working with them to improve administrative capacities. Thus, it is apparent that the IPC research continues to effect positive change in Philippine society.

The latest great challenge for the Institute has been—as with the rest of society—the COVID-19 pandemic. With the closing of all physical establishments in early 2020, IPC has shown its resiliency, using an extant online infrastructure to ease the migration to fully online platforms. In 2021 alone, it held 13 webinars on multiple topics and hosted six online conferences in partnership with other institutions. In addition, IPC has recently launched its radio program entitled Baka Naman Pwede, tackling various timely issues to raise awareness among the general population of the importance of the social sciences to contemporary life. It has also utilized its convening function to generate multi-disciplinary roundtables focusing on issues like land rights, 500 years of Christianity, and reproductive health.    

 Indeed, the Institute of Philippine Culture has come a long way, no longer the fledgling institution of the early 1960s needing to validate itself and its social science research directions before critical peers. Even today, despite the limitations and challenges brought on by the pandemic, it continues to be an institution renowned for its history of grounded social research and its continuing contributions to improving community, national and global society.  As Racelis reflected, “Despite the many ups and downs over the past 62 years, I think Father Lynch would be pleased at the IPC today and would give it his highest praise,  ’Not bad!’”            

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Filipino Culture

Philippines

Core Concepts

• Hospitality

Located between the South China Sea and Philippine Sea, the Republic of the Philippines contains a diverse set of landscapes, languages and cultures. Various countries – such as Spain, China and the United States – have interacted with and impacted Filipino culture. A sense of national identity and pride emerged out of struggles for Philippine independence. However, loyalties remain foremost with one’s family and place of birth. Key values such fellowship, respect and acceptance are found throughout the culture, with many Filipinos displaying a warming and hospitable demeanour.

Geographic and Linguistic Diversity

The Philippines is made up of over 7,000 islands, of which approximately 2,000 are inhabited. The islands are categorised into three main clusters – namely Luzon in the north, Visayas in the centre and Mindanao in the south. The island clusters vary in terms of cuisine, languages and culture. One of the main distinctions is in respect to religion. The population in the northern islands generally identify as Christian while it is much more common to find those who identify as Muslim in the southern parts of the Philippines.

The country is also linguistically diverse, with eight major dialects and over 170 languages spoken throughout the inhabited islands. The official language of the Philippines is Filipino, which is mainly Tagalog (the dialect from central and southern Luzon) combined with words from various other languages. For example, English is widely spoken throughout the Philippines, and it is common to hear Filipinos use a mixture of English and Tagalog (known informally as ‘Taglish’) in everyday conversations. Depending on their location, Filipinos may not speak the national language. As a way to retain their local identities, many Filipinos will often choose to speak in their regional languages and dialects. Indeed, it is common to find Filipinos who are from different parts of the Philippines conversing in English rather than in Filipino.

National and Local Identity

Given the diversity of the Philippines, the unifying element of Filipino culture is a complex matter. A sense of national identity emerged out of the long standing struggle for independence. In contemporary Philippines, many Filipinos are acutely aware of the colonial history of their country. For example, José Rizal, a national hero in the struggle for Philippine independence, is a highly revered and well-known figure whom many Filipinos look up to as a role model of a virtuous person.

However, the sense of a national identity is fragile, with loyalty residing firstly to their kin group, province or municipality. The Philippines is a collectivist society and individuals tend to understand themselves as a part of a group . For Filipinos, the interests of the collective often override the interests of the individual. Filipinos generally feel a strong sense of pride towards their group and will celebrate their pride through sharing stories or facts about their family, barangay (village) or town.

The long history of contact with Spain and the United States continues to have a significant impact on the Filipino identity. One example is the influence of American standards of beauty, which are often measured in the Philippines by the possession of Western physical traits – such as fair skin and curly hair. Another example is the prominence of Christian ideology since the introduction of Christianity by the Spanish. Indeed, when compared to other countries on the Asian continent, the Philippines has one of the highest Christian populations.

Social Interactions and ‘Hiya’

Social hierarchy in the Philippines is determined according to age and social status. Nearly all Filipinos are taught from an early age about the importance of the underpinning social hierarchy . Gestures, terms of address and communication styles vary depending on who one interacts with and their relative positions in the social hierarchy . For example, it is expected that, if you are referring to someone who is older than you but within the same generation, you use the terms kuya for males and ate for females (for example, ‘Ate Jess’). Failing to do so is considered highly disrespectful and a lack of acknowledgment of the established hierarchy .

Kapwa (fellowship or togetherness) is a core value that explains Filipinos’ interpersonal behaviour. The term generally refers to a shared identity whereby people bond together despite differences in wealth or social status. Kapwa is related to the collectivistic nature of Filipino society. It is believed that what is good for one person will be good for the collective and ought to be shared with fellow people. Being branded as not having any kapwa is an insult as it implies that the person does not belong to a community.

The concept of ‘ hiya ’ is also one of the underpinning factors influencing how Filipinos behave and interact with others. While hiya translates roughly into English as ‘shame’ or ‘embarrassment’, on a deeper level it refers to one’s sense of self, propriety and respect. Filipinos may be more motivated to succeed by a fear of shame rather than fear of failing the task at hand. To avoid experiencing shame, they may try to give face to those around them through complimenting them and avoiding direct criticism. Individuals will often try to be generous and hospitable to avoid hiya and to maintain kapwa .

Warmth and Acceptance

Filipinos are usually very warm and friendly people who enjoy conversing with those around them. It is common to find strangers engaging in conversation or sharing stories to family, friends or foreigners about their hometown, family or country. Filipinos are often expressive and sentimental while maintaining a light-hearted demeanour. For example, the word ‘ hugot ’ (‘to pull out’) is often used to describe someone drawing out deep sentimental memories or experiences. Indeed, Filipinos are often willing to share stories of their past that may be considered personal.

Alongside their warming and light-hearted demeanour, the general approach to life is of acceptance. ‘ Bahala na ’ (come what may) captures the strong belief among many Filipinos that whatever may happen is a part of God’s will. Any individual or group success is often attributed to fate or God rather than efforts. This indicates a fatalistic attitude throughout society whereby Filipinos are generally accepting of theirs and others circumstances. However, this does not mean Filipinos are passive. Rather, they are hardworking and will often do their best to help themselves and their family.

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• DOI: 10.21013/JMSS.V3.N3.P30
• Corpus ID: 145817478

Cultural Beliefs and Practices of Ethnic Filipinos: An Ethnographic Study

• Published 5 July 2016
• IRA-International Journal of Management & Social Sciences

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Developing Research Culture in Philippine Higher Education Institutions: Perspectives of University Faculty

In view of the paucity of research in Philippine higher education institutions (HEIs), the Commission on Higher Education (CHED) has provided policies and mandates that are largely geared towards the improvement of research productivity. The HEIs in the country have responded in varied ways to the call for a stronger research orientation among the universities. In this context, this paper

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Maria Corazon D . Segismundo

A University's competitive advantage is primarily determined by its capabilities, which constitute tacit knowledge it utilizes to the optimum. The trinity of functions of any higher education institution-instruction, research and community extension-is driven by its specific vision, mission, and goals. The study aimed at determining whether College faculty members' research capability and their attitude towards research are significant determinants of their research productivitycompletion, presentation, publication, and citation. Respondents comprised of faculty and staff from the six different College departments of LCUP. A descriptive correlational research design was utilized, with data gathered using standardized survey instruments tested for validity, internal consistency and reliability. Findings revealed that collectively, research capability skills significantly impact faculty research productivity, with technical skills as the best predictor. Conversely, constructs of the attitude towards research variable do not account for statistically significant impact on faculty research productivity, whether collectively or individually. Training and support for departments or faculty with minimal scholarly production, the regularity of imposition of research policies to gain acceptability, faculty-to-faculty mentoring and adjustment of faculty compensation considering teaching and administrative works, are recommended to reflect the importance of research production, particularly in compliance with CHED and accreditation requirements.

Educational reform and innovation in the Asia-Pacific: advances in research

Dr Angelito Calma

The Asia-Pacific Education Researcher

Universities in the Philippines are moving towards enhancing research while the government is seeking to work with them in promoting research nationally. However, there is a concern on the current capacities of universities to train and develop academic staff and students in research. Thus, there is a fundamental need to sketch the landscape within which research training is situated in the Philippines. This paper broadly focuses on critically reviewing the context of research training in Graduate Schools in the Philippines and identifying key areas in research training participated in by graduate students and academic staff. This study involved the participation of executives from the government and selected higher education institutions. Results have permitted the establishment of a sequence for graduate research degrees which illustrate the different stages in the candidature of Masters (thesis), PhD, and doctorate students. The study has revealed the view among participants that more attention needs to be paid to the academic staff’s own research training in order for them to effectively carry out their academic and leadership roles.

cshe.unimelb.edu.au

Internationally, research training is changing face due to global changes affecting higher education. Higher education in the Philippines is also affected by these changes. Currently, the Philippines, through the Commission on Higher Education and higher education institutions, is embarking on new ways to enhance research and research training. To reach this objective, however, some areas of research and research training require attention. Thus, the purpose of this paper is two-fold: (1) to identify areas for scrutiny and (2) to propose possible strategies to enhance research training in the Philippines.

Ruth Ortega-Dela Cruz

Silliman Journal, 50 (2)

Gina F Bonior

This paper reviews the literature on whether productivity in research and publication should be considered a standard in higher education institutions. Moreover, it discusses the national, institutional, and personal barriers to faculty engagement in research and publication and strategies that facilitate such productivity. Finally, findings on an investigation on the state of research and publication at a Philippine university are presented. the study aims to determine [1] the percentage of college teachers who are productive in research and publication; [2] the factors that facilitate and constrain research and publication productivity; and [3] mechanisms and infrastructure that are already in place in the University and how these may be enhanced to further stimulate a culture of research and publication. results show that from 1997-2007, only 47% of the faculty engaged in research, of which only 29% have published their output in scholarly publications. among the commonly identified reasons for the lack of productivity are [1] teaching tasks; [2] lack of necessary writing skill needed to produce a publishable report; [3] housework and family responsibility; [4] lack of knowledge on how to repackage their theses/dissertation to meet the technical and requirements of particular journals; and, [5] absence of information on the procedures and dynamics of getting a work published. those who are productive cited the following as the factors that stimulate in research and publication: [1] the belief that research is integral to their professional growth as a teacher; [2] accreditation; [3] incentives for research; and [4] promotion in rank. the following strategies were suggested by the respondents to strengthen the culture of research and publication in the University: [1] establishing a mentoring system where faculty members who have already conducted research and published their research findings closely supervise and coach those who have not yet engaged in research and publication; [2] crediting at least six units to faculty who engage in research, the credit

IOER International Multidisciplinary Research Journal

IOER International Multidisciplinary Research Journal ( IIMRJ) , Omar Jordan

Although universities and colleges in the Philippines have encouraged their faculty to be involved in research, many issues and factors still affect their engagement and productivity. This correlationalquantitative research aimed to identify common factors affecting the research productivity (RP). It examined the extent of research self-efficacy, interests and attitudes, its associations, and the differences between groups according to profile variables. Forty-nine (49) college faculty served as respondents in the Philippine University in Bacoor, Cavite calculated using Raosoft and selected using the convenience sampling technique. Data drawn from the Research and Development Center (R&DC) statistically validated (α=.973), gathered through the use of Google form, and analyzed using percentage, mean, cumulative ranking, T-test, ANOVA, and Pearson r. Findings revealed that most of the faculty aged 41-50, female, working in the institution for about five years, with no conducted and published research despite attending more than three research-related trainings and workshops. Faculty are generally interested, confident, and posited positive research attitudes. The top factors affecting RP include insufficient funding, lack of competence and confidence, and time constraints. Furthermore, a significant difference was only established between research attitude and age and confirmed that interest, self-efficacy, and attitude towards research are significantly associated. Accordingly, it is recommended to have a continuous capacity research building program for faculty members and intensify research engagement and productivity through collaborative writing, review, and improvement of research initiatives relative to extra/de-loading, honoraria, and incentives.

Mohaida Mohin

Academic research has been converted into a basic element of the mission of universities, through which they contribute to the success of regional, economic, cultural and educational development plans. Thus, the success of a university today is likely being measured through the number of research, publications and intellectual properties produced by academic staff. Therefore, this study attempts to investigate the existence of research culture at the International Islamic University of Malaysia (IIUM) and examines academic staff perceptions toward it. It employed a survey method to gather the data. A survey was administered to a sample of academic staff at all Kulliyyahs (Faculties), Institutes and Centers at IIUM. A number of 411 academic staff participated as respondents in this study. A set of questionnaire consisting of 39 items was constructed to examine the research culture at IIUM. Where as a simple descriptive statistical analysis which includes percentages, frequencies and ...

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Profiling the Research Culture of Philippine Higher Education Institutions

ABSTRACT: This survey study conducted some years ago critically examined the research culture profile of the six out of seven member institutions of the Philippines’ SUCs (State Universities and Colleges) in the NCR (National Capital Region). A content validated, researcher-developed survey instrument determined the information necessary to profile the research culture of the participant universities. Results of the study showed that accordingly, the participant-SUCs, whether clustered as teaching-intensive or research-intensive, seek to establish an operational research center to manage all related activities. The idea of a stand alone research center provides autonomy to the center that probably enables a more efficient and effective research management. This management shift considerably influences the research culture profile defined in three senses: development; environment; and beliefs, skills, and custom, which primarily provide the entirety of research capability of the university. Finally, attempts to improve the research culture profile should sustain the balance of the trifocal nature of the university: teaching service; community outreach provision; and research culture to completely bring out the university’s true essence. With a strong faculty profile, international linkages, and collaboration may be easily forged, which will eventually help build research culture profile in the context of teaching and community service. It takes also serious and strategic efforts to build a culture of research within the university and unique to the university without leaving behind the core purpose of a university – to teach and help improve the community.

KEY WORDS: Philippine Higher Education Institutions; Philippine State Universities and Colleges; Research Culture Profile; Typology.

About the Authors: Portia Roxas-Soriano , Marie Paz E. Morales , and Wilma S. Reyes are the Lecturers at the Faculty of Behavioral and Social Sciences, College of Teacher Development PNU (Philippine Normal University) in Manila, the Philippines. For academic interests, the Authors are able to be contacted via e-mails address at: [email protected] , [email protected] , and [email protected]

Suggested Citation: Roxas-Soriano, Portia, Marie Paz E. Morales & Wilma S. Reyes. (2020). “Profiling the Research Culture of Philippine Higher Education Institutions” in EDUCARE: International Journal for Educational Studies , Volume 13(1), August, pp.1-16. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI with ISSN 1979-7877 (print) and ISSN 2621-587X (online).

Article Timeline: Accepted (June 27, 2020); Revised (July 30, 2020); and Published (August 30, 2020).  

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