essay about the philippine culture

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• 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.

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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.

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.

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• 11 Things You Should Know...

11 Things You Should Know About Filipino Culture

What is it about the Philippines that makes it different from the rest of the world? Well, for one thing, it is all about their culture and their local traditions. Here are 11 things you should know about Filipino culture that sets them apart from any other nation on the planet. These should not be taken as stereotypes, but rather as individual characteristics that are common amongst the Filipino people.

Filipinos value tradition and culture.

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For Filipinos, traditions in their home and in their family are important. They usually set aside a specific day for a certain celebration like festivals, birthday parties, reunions, etc. And of course, every gathering is dedicated to keeping up with each other over sumptuous food. If, like us, good food is what makes you get up in the morning, then you might be interested in our gourmet destinations such as Bologna and Puglia , bookable now through Culture Trip.

Filipinos love art and architecture

Just look at the massive and tall buildings everywhere. Filipinos have a penchant for bringing art and architecture to a whole new level. They love to design creatively, to think intuitively, and have a passion for anything different and unique. Talking of which, so do we. So much so in fact, that we’ve created a collection of small-group getaways that celebrate the unexpected – from street food, to local customs and traditions.

Filipinos are very religious

In all corners of a Filipino house, you can find brazen images of crosses and other religious paraphernalia. It is a common Filipino custom to go church every Sunday, or sometimes even twice or three times a week.

Filipinos love to party

Yes, Filipinos love to hold celebrations and fiestas. Bacolod has its MassKara Festival, Davao has its Kadayawan Festival, and Marinduque has its Moriones Festival.

Filipinos love to eat

Aside from breakfast, lunch, and dinner, Filipinos manage to squeeze in a little meal in between, too. Whether they eat every hour or every three hours, they savour every bite. Oh, and they do love going to buffets!

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Filipinos are very resilient

In times of calamities and catastrophes, Filipinos always manage to rise above the challenge. Instead of wallowing, they manage to pick themselves up and smile. You can often find them saying beautiful Filipino words to each other and motivating each other.

Filipinos take pride in their families

In the Philippines , it is family first. So whether you are part of the immediate family or you belong to the third or fourth generation, you are treated as a family member. Sometimes, even the closest of friends are considered family, too.

Filipinos are very respectful

From the moment they are born into this world, they are already taught how to be respectful by using these simple catchphrases— po and opo , words that end sentences when addressing elders. They have a culture of pagmamano , which is where they raise the backs of the hands of their elders to their foreheads as a sign of respect. When it comes to what not to say in the Phillippines you should definitely consider wether your words are respectful to the Filipino people, especially since they have a deep language history.

Filipinos help one another

More popularly known as bayanihan , Filipinos help one another—without expecting anything in return—so that undertaking their tasks and responsibilities become much easier. Sometimes this is called “community spirit.”. So if you learn some travel phrases to get around the Phillippines, they will extend their effort and do their best to help you.

Filipinos have the longest Christmas celebrations—ever

Local and major traditional events are a must experience in the Phillipines. Even as early as August, you can hear Christmas songs and jingles being played in the malls or in the restaurants in the Philippines. The mood becomes festive, with many people shopping and in good spirits. Christmas celebrations last until around the first or second week of January. We love the yuletide time of year, and the Christmas festival is one of the many Filipino festivals that are worth experiencing once in your lifetime.

Filipinos love to sing

This is the reason why karaoke has become so prevalent. As part of their recreation, Filipinos spend some quality time with their families or friends singing or belting out new and old songs.

Overall there are few places to avoid in the Phillipines, as the Filipino people are very respectful and welcoming to tourists.

Learn more about the local culture with our guide to Filipino superstitions and indigenous tribes, or brush up on the most famous Filipino artists .

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Be proud of being a Filipino (even if it’s not easy)

Editor’s Note: In celebration of the Philippines’ 117th Independence Day, INQUIRER.net is publishing short essays submitted by our readers.

Gemma Louise Heaton, a teacher at The Lord of Grace Christian School, asked students under her History and Social Studies classes to answer our question: “What’s the best that you have done for our country?” Here are their responses.

‘Be proud of being a Filipino’

What is the best the thing I have done for my country? I actually don’t know because at my age, it is impossible to do something big. Then I realized it isn’t important on how big it is. I think the best thing I’ve done for my country is to be proud that I am a Filipino.

Being proud that I am a Filipino is not quite easy. Sometimes, I even doubt it because of our government. The people have to rally on the streets to get what they want. I feel like it is telling me that we have to go to war first before we can gain peace. When I was in Grade 7, we studied Philippine history. I then appreciated peace. It was not just about the Filipinos fighting the Spanish but how we fought for our independence.

Now, if someone will ask me what is the best thing that I have done for our country, I will tell him or her that I am proud to be a Filipino.

–  Jen Denielle R. Hernandez, Grade 9

‘Give respect’

There are many heroes and heroines who have done big things for the Philippines: Andres Bonifacio, who sacrificed and gave everything for the sake of the Philippines; Melchora Aquino, who risked her life to help the Katipuneros; Dr. Jose Rizal, who is our national hero, and others who sacrificed their lives.

But what is the best thing a 13-year-old girl has done and can do for her country? I am not a mother who is a hero for neither her child nor a father who is a hero for his son. I am just a sophomore student, a girl who knows nothing but to eat, sleep, surf the Internet, watch television and fan-girl over Daniel Padilla. The things I have done for my country so far are to make my parents proud and to give respect. I study to make my parents, as well as my teachers, proud. It is not easy to make a person proud and, at the same time, happy.

I gave relief items to the victims of Supertyphoon “Yolanda” before. Yes, it is a big thing, but for me, giving respect is bigger. It is the biggest thing a 13-year-old girl can do and give. Giving respect, for me, is the sister of loving and loving is the root of caring.

Giving respect is the best thing I have done for my country and for the people around me.

–  Maureen Omanito, Grade 8

‘Study our history, teach it to others’

What’s the best that I have done for my beautiful, loving country? Even if I can’t die for my country like Andres Bonifacio and Dr. Jose Rizal, here are best things that I have done for my country and I will continue to do for my country: In our house, we separate biodegradable, degradable and recyclable trash. For that, I contribute to saving our environment. I also use “ po” and “ opo” because it is one of our Filipino traits well-known by people around the world.

But really, what is the best that I have done for our country? It is to study about its history so that I can teach it to the future young Filipino kids, that they will never forget where they belong. It doesn’t matter if what you’ve done for your country is big or small. Small things can become big things.

You don’t have to die for your country; you can simply do small things that will help the future of the Philippines.

 –  Marie Gold Vivien M. Totanes, Grade 8

‘Do good in school’

When people ask that question, the answer really depends on who you are asking. When you ask an adult, he/she would probably answer something like: “I have donated to charity” or “I have beggars on the street.” But as a sophomore student, and not a financially fortunate one at that, there is only so much I can do.

A lot of people say it doesn’t matter how old you are and stuff like that, “you can do anything if you put your mind to it.” But in my perspective, I am just a little girl who is lost in a big world. What is there for a 14-year-old to do that will improve our country? After all the ups and downs in my 14 years of existence, I guess the best I can do is to do good in school, succeed as a student and be an obedient daughter to my family.

If I am an honor student, I can graduate with honors, and graduating with a scholarship is my goal. If I can make to the Dean’s List, I will succeed in the career I want to pursue. If I am going to be a film director in the future, as an adult I can change or improve the country by directing inspirational or motivational films.

– Anna Maria Mikaela Almirez, Grade 8

‘Pray for the nation, embrace our culture’

Praying for our nation is the best I can contribute to our country. When we had our field trip at Bangko Sentral ng Pilipinas, we were told not to fold the bills. By not folding our monetary bills, I am helping our economy. Embracing our culture is one of the best things I can do for our country.

–  Jean Lalaine F. Rubio, Grade 9

‘Help victims of calamities’

I, with my dad and sister, participated in the “World Wide Walk” fund run to help the people who were affected by a typhoon in the Visayas, a run that broke the Guinness World Record for having a huge number of participants. This event helped the victims of the typhoon in Samar and Leyte. If there are more events like this in the future, I’ll be there to participate and help.

–  VJ Bagani R. Villan, Grade 9

‘Save electricity’

I think the best thing I have done for my country is to save electricity since the Philippines has a power supply problem.   By simply turning off appliances when not in use, we are helping the country.

–  Aira Joy L. Bercero, Grade 10

‘Pick up litter’

As a student, the simple things I can do for my country will snowball to bigger things.   Something as simple as picking up candy wrappers affects us all. This should not be taken lightly, as throwing small things can lead to throwing bigger things. By picking up litter, if done little by little, we are also influencing others to do the same.

– Reimart C. Sarmiento, Grade 10

‘Grow up!’

Being a citizen is a little difficult for the reason that you have to follow the rules implemented by your country. We know that people hate to follow them; if you don’t you, could be sent to jail or you will have to pay the price. You have to submit to the authorities. You have to be responsible and you need to contribute in the simplest way that you can do for your country. Actually, as a citizen, you need to be aware and remember a few things or rules.

As a student, I believe the things that I can do for my country are limitless, as long as I believe in myself. Honestly, when I’m at home, I dislike following the house rules; sometimes, even when I am in school. When I’m outside, I throw garbage anywhere. But when I entered high school, I realized I have to stop these practices because it is childish. I need to grow up in order to contribute to my country. So, I started following the rules, regardless of where I am.

Therefore, I conclude that our society has a lot of problems right now and I’m aware there will be a lot more as time goes by. So stop being a burden in our society: Follow rules and submit to our authorities. Our society has a lot to face they may not be able to help you right now. Grow up!

–  Lois Corliss Q. Rivera, Grade 9

‘Make the right decisions’

Choosing what course to take up in college and which school to apply for are the main thoughts of a Grade 10 student like me, taking up exams in the University of the Philippines, Ateneo de Manila University, De La Salle University and the University of Santo Tomas. Once we make the right decisions, we are doing the best we can do for our country.

–  Joan Ellaine F. Rubio, Grade 10

OTHER ESSAYS:

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‘Culture as History’: Nick Joaquin’s provocative essay on Filipino identity

“Unconscious anthology”—I have not encountered a more beautiful phrase to concisely describe the richness of society, and the heritage of its individuals.

Culture as History , a 1988 essay by National Artist for Literature Nick Joaquin, employs two massive words in its brief title, only linked by a provocative conjunction. Entire lifetimes and university departments are devoted to these topics, so Joaquin must have thought his essay’s particular subject important enough to warrant a short but dense title. And it is indeed significant, at least for his target audience, Filipinos. In this essay, the author deals with popular beliefs about the birth of Filipino culture, and does so with much wit and wisdom.

It was published only about a decade before the 21 st century, a circumstance that led me to think about Joaquin’s insights from a present-day perspective. But before that, a review is in order.

The essay: crucial points and select quotes

Culture as History is one continuous piece of prose, but thematically I see it as having four parts.

In the first one, relatively independent from the rest of the essay, Joaquin introduces his inspirations—the intellectuals Marshall McLuhan and Oswald Spengler—and discusses the relationship between literacy and culture. The “modern notion” of illiteracy as ignorance is debunked: if the illiterate peoples of the past were indeed ignorant, how come they were able to build magnificent churches and other cultural wonders which we, today, cherish as national treasures? (It is, after all, the toiling of the masses that actually built these structures, not the plans of the colonial masters.)

As if to challenge ideas of modern-culture superiority, Joaquin notes how literate culture is subservient to the faculty of vision, how it is often limited to the spaces of museums, theaters, and galleries; he contrasts this with multi-sensory “folk” culture, which is comprised of everyday experience. At another point, Joaquin shares McLuhan’s idea of a “New Illiteracy” brought by the “era of electronics—TV, tape, transistor.” (Today, we have the Internet, where the verbal—instant messaging—sometimes gives way to the visual—Instagram and video chats.)

Towards the end of the first part the author takes on the titular concept of cultural history. Drawing from McLuhan, Joaquin contends that history as it is popularly understood today, which is in terms of events, dates, or personalities, is lacking, and that the alternative is a history focused on the introduction of tools (that is, changes in material culture) and how these objects reshape the lives of societies. This leads to the essay’s second part, where Joaquin argues for a new history of the Filipino people, using the viewpoint of cultural history. Some controversial statements are made. For instance:

“[Filipinos should see] 1521 and 1565 not as the time of the coming of the West to our land but as the time of the coming into our culture of certain tools (wheel, plow, cement, road, bridge,…,etc.)”

Most notably, Joaquin claims that the Filipino identity, especially its comprising sense of community, emerged not in the 19 th century with the Ilustrados , but much earlier, in the 16 th and 17 th centuries, which is when the peoples of the archipelago were irreversibly changed by the arrival of Western tools and technologies brought by the Spaniards. The idea is that it was not the imagination of a few patriots that enabled a sense of solidarity or community or nation, but the much more widespread experience of a people adjusting to new ways of life.

(Although, if I may add, if it was not Rizal and his compatriots’ invention , the Filipino nation should at least be grateful for their courageous expression of it.)

The third thematic section of Culture as History talks about a ‘cultural soul’, or the existence of an immutable core of a culture’s properties. This is a rather weak idea, built mostly upon rhetoric ( pathos ) and mentions of ‘destiny’, and recalls progressive views of history. Applied to Filipino cultural history, Joaquin says that the Filipino soul was born through the people’s encounter with Western technology, and that, once born, it could be superficially altered but not fundamentally changed.

“…the Filipino, because he was created in the 16 th and 17 th centuries by a tool-forged fusion of tribes from Luzon, Visayas and Mindanao; Spanish and Chinese mestizos; etc., and molded into a form by a geography only from then on existing as a political unit, cannot be tracked farther back than that fusion and that form—as no individual existence can be traced farther back than the moment of conception, which determined that what was to be born would be this person and no other.”

Joaquin even distinguishes between Spanish and American colonization as such: “[the] Spanish advent…produced the Filipino” while the Americans merely “helped us to become more aware of this Filipinoness .”

The final, and most substantial, part of the essay deals with the controversy of the archipelago’s Westernization versus its “Asianizing”. Here Joaquin addresses unnamed proponents of the idea that the Filipino soul was ‘corrupted’ and diverted from its ‘Asian destiny’ when the Spaniards arrived. To this, Joaquin bluntly replies:

“If it be true indeed that we were Westernized at the cost of our Asian soul, then the blame must fall, not on the West, but on Asia.”

After this ensues, quite entertainingly, narrations and conjectures as to why the country was not “Asianized” in the first place, when the archipelago was there all along, for centuries so near to lands which were successfully influenced by the great Asian cultures: Korea, Formosa/Taiwan, Vietnam, Thailand, Malaysia, Indonesia, etc. The Philippine archipelago was present there in the crossfire of the militant spread of Hinduism, Islam and other faiths, but it barely had as much as a scratch.

(Joaquin knows that Islam arrived arrived in the islands in the 14 th century, but notes that its spread was so slow that after two centuries and by the time of Miguel López de Legazpi’s arrival it was still limited to Sulu and the southern fringes of Mindanao; at that rate, he calculated, the country would only have been completely converted by the 21 st century!)

Effectively, the archipelago was “ignored” by its “indifferent” neighbors. Viewed this way, in a rather playful analogy, Joaquin imagines Asia as the Wicked Stepmother, our regional neighbors as the favored daughters, Philippines itself as Cinderella and the West as “a rather erratic Fairy Godmother”. If it were not for Western interest, invasion and intervention, Joaquin imagines that the Philippine archipelago would have plodded a stale destiny and ended up like the underdeveloped Pacific islands in Oceania.

Anticipating counter-claims that the islands were already quite Asian before its Western colonization, Joaquin challenges some popularly-held notions of the status of ‘Philippine’ society at the time of Spanish contact.

One, he expresses great doubt that pre-Western Filipinos were a seafaring people who were in routine contact and exposure to our Asian neighbors. Inter-island travellers, perhaps, but not seafaring: here, culture as history proves its worth, because if it is true that in ancient history Filipinos sailed the high seas, how come there is a lack of living cultural artifacts as evidence? Joaquin says that great books could be burned, but memories of it cannot be erased in a people; many ancient Greeks plays have been lost, but the dramatists who wrote them and the titles and number of their works are still known, thanks to oral traditions. What does it say about the Filipino past that our epics and myths have for their settings only dry land, and rivers at most, but never the open sea? We have a Dayang Makiling of the mountain but not a lady of the sea—the sirena does not count, being apparently of Western origin.

Two, Joaquin says that the ancient porcelain wares that Filipino museums and archaeologists treasure so much do not prove the wide reach of pre-Western Filipinos into the rest of Asia; but on the contrary it shows how people in the archipelago were at the mercy of the foreign traders who bothered to travel to Philippine shores.

“[The porcelain shows] lack of technology on our part and, on the part of the Chinese, an exploitation of that technological ignorance…we should be so ashamed of them…our first obsession with the ‘imported’…”

Three, Joaquin invokes common sense and says that:

“It just doesn’t seem possible that we went to China and saw their roads and then came back and went on using jungle trails…”

He makes the same observation for other Asian technologies that, if the pre-Western Filipino indeed travelled much to his neighbors, should have been imported to the islands, but were not.

Four, Asian maps of the Philippines were incredibly inaccurate or lacking, even by the 16 th century. It is such a strong argument against the significance of the archipelago’s place in pre-16 th century Asia that Joaquin felt moved to modify the infamous historiographical statement:

“Even for Asia, the Philippines was ‘discovered’ in 1521.”

The next points of Joaquin’s essay serve to temper his earlier attacks on Asia and the West’s places in our history (lest he be accused of actually favoring our Western heritage over our Asian side; he does not, as he makes clear later on). For all its ignorance of the Philippines before Spanish conquest, the Asians played catch-up afterwards. We were, so to speak, “Asianized” even as we were being Westernized. The Chinese immigrated in huge numbers to the archipelago under Spanish watch, introducing their cuisine to our kitchens. (Although the fact that we call Chinese dishes by Hispanic names— pancit guisado , asado , and many others—demonstrates again, via culture as history, that Philippine cuisine only acquired Chinese tastes after Spanish conquest.)

Also, Filipino traits, which to this day are considered cultural baggages slowing down our progress as a society, and which are usually blamed to our Asian heritage, may in fact be attributed as much to our Westernization.

“Confusion is compounded by the qualities usually cited as ‘typically’ Asian…Greek fatalism…Celtic languor and sloth…intense Teutonic blood and clan ties…Latin touchiness and vendetta…”

Finally, Joaquin suggests that rather than bring blame upon this or that historical did or didn’t, we should abandon the what-ifs and be at peace with our past, and even take pride in our hybrid heritage. The nation’s Westernization and “Asianizing” were two processes that eventually worked together to create this unique culture, the Pearl of the Orient Seas , a people that carries the living treasures of many ages from many lands. As Joaquin puts it,

“Shouldn’t we rather recognize that each person is a sort of unconscious anthology of all the epochs of man; and that he may at times be moving simultaneously among different epochs?”

Culture as history unfolding today

Philippines under new technologies.

Joaquin’s essay touches our nation’s timeline only up until the American occupation, and only barely so. The most obvious direction for expanding on his thoughts would therefore be the current state of Filipino culture, specifically in how it is being shaped by new technologies.

Perhaps the most significant phenomenon affecting culture in all nations beginning in the 20 th century would be globalization. This trend, which was brought about by advancements in transportation, communication and trade, is enabled by parallel advances in technology. (Some would say that globalization started far earlier with far simpler technologies, such as during the Roman Empire’s expansion which brought roads to many new territories; but it’s clear that in scope and reach, globalization took a massive leap forward only in the 20 th century.) For many people in the early 21 st century, however, the term technology has come to nearly exclusively denote information technology . And perhaps justly so; while the other technologies involved in globalization are worthy of a closer look, it is information technology that is most dynamic and seems to have caused the most disruption in culture.

There are two sides to this new ubiquitous technology of the Internet and computing devices. On one hand, in its capability for defying geography and breaking boundaries, technology has enabled communities spanning across countries and tied together by specific interests. It can even be said that the Internet has already spawned its own cultures, with its users bound together by a common experience. This experience takes the form of the specialized knowledge required to use the Internet (especially in its earlier days, when it was much less ‘user-friendly’), such as expertise with computer software and hardware, some technical and social jargon (‘LOL’, ‘BRB’), and even the accidental ‘rituals’ such as listening to the peculiar tones emitted by dial-up modems.

For Filipinos, who in the physical world are experiencing a kind of diaspora as OFWs (Overseas Filipino Workers), contemporary technologies has allowed us to maintain ties that in earlier centuries would have been difficult to keep.

On the other hand, there are other kinds of boundaries that have sprung up in the ‘cyberspace’ that the new technologies built. The ease of creating communities around specific interests has also meant a tendency to be too absorbed in these particular communities; the seemingly boundless freedom to unite with those who are similar to ourselves, have also reduced our exposure to those who are unlike or disagree with us. We are seeing the benefit and harm of these circumstances: we see those who aspire for democracy in the Middle-Eastern nations finding peers through the Internet during the Arab Spring of 2011; at the same time, the destructive flames of extremism embodied by ISIS and similar groups have also propagated through these contemporary technologies.

The visual and aural forms that make up these new media also support the natural boundaries of languages. Languages unite their speakers, while excluding those who don’t speak them. (While advances have been made in fast and automatic translations of text on the Internet, allowing users of various tongues to understand each other at a basic, transactional and utilitarian level, the state of the technology is still insufficient for meaningful cultural exchange.) These online language barriers have created the ironic phenomenon of globally-available but only locally-popular Internet ‘sensations’. An example in the Philippines is 2015’s AlDub love team, which, while it has so thoroughly captivated Filipino audiences that it inspired them to break social media activity records, is very much limited to those who understand its language. Even if effort is spent on translating the franchise’s TV shows and other media appearances, such that it can be functionally understood by speakers of a much more widespread language as, say, English, it is highly doubtful that the appeal can be carried over. In short, much of it, as they say, will be lost in translation.

It should be clear that Internet phenomena like this, where the experience is intense but the reach is limited by language, is abundant. I recently looked at Twitter’s year-end report on top 2015 hashtags, and found many topics written in unfamiliar characters: experiences that have enchanted Koreans or Argentinians or Germans, but which the English-speaking world, often assumed to be dominant on the information superhighway, knows nothing about. These experiences impart collective memories to their audiences; and these memories generate the sense of solidarity so crucial to the unity of a culture.

The usual alarm raised against globalization is its tendency to homogenize cultures, to erode and eventually destroy specifics and localities in favor of globally dominant ‘strains’. What our description of localized Internet phenomena shows, however, is the often-overlooked counter-tendency, within globalization, of magnifying local cultures. Although individual mobility has weakened the tight construction of societies, delineations along cultural lines continue to be powerful at the community and larger levels, despite globalization.

Physical space and boundaries continue to be important. The technologies of the 21 st century, although they will always threaten to diminish the Filipino identity, seems poised instead to empower its further development: and time will tell if this new chapter in our culture will pass on to become new chapters in history as well.

The Moro Problem

While Nick Joaquin’s essay sheds some light into the future of Filipino society by providing a local context to the material-culture-as-history idea first popularized by McLuhan and Spengler, his assertion that the Filipino culture was born in the 16 th and 17 th centuries clashes with the present “Moro problem”.

The decades-old conflict that the Moro South continues to suffer has often been traced to their difficulty identifying with the rest of Christian (Westernized) Philippines. It is a cultural-historical divide: the Moro people did not have the experience of adapting to Western tools and technologies that the Spaniards brought, and therefore never shared in the solidarity of the other ‘tribes’ of the country. This divide is precisely what prompted some nationalists to search for an ancient, unifying, pre-Christian, pre-Muslim national identity—a culture which, if it can still be found, Joaquin might deem irrelevant, a futile what-if in the face of the Filipino culture that has taken root in most of the rest of the archipelago.

However, even if Joaquin’s stand clashes with efforts to find a more-encompassing notion of Filipino history, it is not incompatible with the latest steps on the road to peace. The proposed Bangsamoro sub-state, to be established with the delayed Bangsamoro Basic Law, is perhaps an acknowledgment of the cultural differences of the Moro region from the rest of the Filipino nation. From such a perspective, it seems only just if the people’s right to self-determination will be addressed by a measure of independence from the Filipino nation at large.

Joaquin, N. (2004). Culture as history. In Culture and history (pp. 3-53). Pasig City: Anvil Publishing. (Original work published 1988)

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3 thoughts on “‘Culture as History’: Nick Joaquin’s provocative essay on Filipino identity”

Maybe it is time to stop judging cultures as authentic or not, superior or inferior, but to deem success for a race of peoples on how flexible they are in assimilating new cultures, ideas and technologies into their own evolving cultures. If so, then filipinos are the most successful peoples in the world. And it is being borne out by the OFW phenomenon.

Hello! Thank you for this review. You’ve given me another fresh perspective towards the selection.

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Home — Essay Samples — Sociology — National Identity — I Am Proud To Be Part Of The Filipino Culture

I Am Proud to Be Part of The Filipino Culture

• Categories: National Identity Philippines

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Words: 997 |

Published: Sep 19, 2019

Words: 997 | Pages: 2 | 5 min read

Table of contents

What is it like to be a part of filipino culture, final thoughts, works cited.

• American Heart Association. (2017). What is High Blood Pressure? Retrieved from https://www.heart.org/en/health-topics/high-blood-pressure/why-high-blood-pressure-is-a-silent-killer/what-is-high-blood-pressure
• WebMD. (2017). High Blood Pressure: Causes of Hypertension.
• Briones, R. (2012). Alcohol and the Filipino Culture. In Health Aspects of Alcohol and Filipino Drinkers. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4074553/
• De La Cruz, L. (2019). The Filipino Diet: Filipino Food Pyramid and Healthy Eating. In The Filipino American Kitchen: Traditional Recipes, Contemporary Flavors. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6712222/
• Haas, J. S., Lee, L. B., Kaplan, C. P., Sonneborn, D., Phillips, K. A., Liang, S. Y., & Pasick, R. J. (2005). The Association of Race, Socioeconomic Status, and Health Insurance Status with the Prevalence of Overweight Among Children and Adolescents. American Journal of Public Health, 95(4), 660–667.
• He, F. J., & MacGregor, G. A. (2009). A comprehensive review on salt and health and current experience of worldwide salt reduction programmes. Journal of Human Hypertension, 23(6), 363-384.
• Palaganas, R. T., Eusebio, R. A., Lu, K. V., Labrague, L. J., & Ulep, V. G. (2019). Influence of Filipino culture on health-related quality of life of Filipino immigrants in New Zealand: a mixed-methods study. Health and Quality of Life Outcomes, 17(1), 120.
• Santos, R., & Hu, F. B. (2004). Prevention of Hypertension and Cardiovascular Diseases: A Comparison of Lifestyle Factors in Westerners and East Asians. Journal of Hypertension, 22(5), 963-970.
• Yusuf, S., Hawken, S., Ôunpuu, S., Dans, T., Avezum, A., Lanas, F., ... & Gerstein, H. (2004). Effect of potentially modifiable risk factors associated with myocardial infarction in 52 countries (the INTERHEART study): case-control study. The Lancet, 364(9438), 937-952.

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Why Filipinos Should Read: ‘Tikim: Essays on Philippine Food and Culture’ by Doreen G. Fernandez

by Bryan Meniado

“Lami mag-binignit!” says foodie me who frequents a local shopping destination here in my city just to enjoy one of my favorite desserts. Binignit is a popular Visayan dessert dish traditionally made with glutinous rice cooked in coconut milk with various slices of root crops, and fruits, among other delicious garnishes. ( Check out this recipe. ) It is comparable to sweet ginataan or bilo-bilo found in other Philippine regions, such as the ones my aunts prepare whenever I’m with that side of my family in Luzon. Sometimes my mother also makes binignit at home here in Mindanao, especially during the Holy Week, but when cravings call, it’s convenient I can find binignit at the legendary mall anytime.

Filipinos love to eat and I am no exception. I would try anything anywhere, as long as they’re edible and acceptable to consume. Friends can bring me along to a fancy restaurant, a popular local eatery, or to the food stalls along the sidewalk, and I can always find something I would enjoy! The last thing left is for me to learn how to be a good cook but frankly, I am more natural as an eater. Hehe!

April, aside from it being National Literature Month, is Filipino Food Month (yes, it’s a thing, and that’s no surprise, haha), and so I thought it would be good to talk about this delicious book titled Tikim: Essays on Philippine Food and Culture by Doreen G. Fernandez. A 200-page collection of essays brewing with years of research and learning, this showcases the stories, research, and experiences in Filipino cuisine by the renowned writer, cultural historian, and food critic. Reading Fernandez, who is a staple in Philippine gastronomy, is a good start in learning local foodways not just because of the beautiful prose but because she intertwined food with meaning, history, culture, places, and of course, people. Below are some appetizers or patikim of Tikim !

Food as cultural artefact

The resonating lesson from Tikim is that food is not just food. Filipino food and the practices surrounding it are a product of long tradition and various influences, including Chinese, Malay, Arab, Spanish, and American, among others. Food is an artefact and in itself is history.

We sometimes take food for granted because we consume it every day. Of course, eating is instinctual for us to survive. But do we really have to put too much thought into it? It’s eating, the most basic necessity of life, right? However, what I mean is that sometimes we forget the other important aspects of food, cooking, and eating. We don’t put too much thought in the context to which they arise and operate. 

Food is part of culture. Culture, on the other hand, is an integrated whole. So we can’t really detach food from other facets of our lives as members of the society. The operating term is ‘integrated’ that means many parts that work together. What is fascinating about our culture is that it has a lot of influences. In culinary terms, there are several fusions involved that we got from our foreign traders and colonizers. 

Regardless of those external influences, we have managed to somehow ‘own’ them. We put our own flavor in these fusions through indigenization and nativization. We use, change, or add new ingredients or embellishment based on what is available in our environment. This is why even among us Filipinos, we localize our food as shown by the different versions of similar dishes in the regions, just like my favorite binignit!

The sociality of cooking and eating

As mentioned, we cannot separate or isolate other aspects of our social lives from one another, and that includes cooking and eating. Philippine foodways are rich and diverse because, aside from the fact that we love cooking and eating, we also have fiestas, festivals, special occasions, and family gatherings that showcase our cooking skills and delicious cuisine, especially in the local settings.

These aspects of our social lives teach us more than just culinary skills. It also lends the lessons of pakikisama, pakikitungo, and pakikipagkapwa. These traits are further reflected in our language and how we deal with others such as “Tara, kain!” among other greeting phrases. At home, at work, or at school, we tend to offer an invitation to eat, like “Kumain ka na ba?,” “Nag-merienda ka na ba?,” “Ipagluluto kita ng paborito mo,” and “Sabayan mo nga ako mag-agahan.” Consciously or otherwise, we see food, cooking, and eating as a social practice shared with others. 

The politics of Philippine foodways 

Discussing social lives and relationships entails politics, which is not to be confused with political institutions such as the government. Politics is more than just the ‘pulitika’ we usually hear or read from the news. Every relationship is a power struggle because power emanates from people, thus every tie, whatever that may be, is innately political.

In Philippine foodways, or in culinary in general, we often categorize cuisine or see certain food differently. We sometimes give premium to some cuisine over another. Hence, there is what we consider ‘more superior’ or ‘more class’ (whatever this may mean). We often ascribe this superiority  to expensive food in a fancy, and more likely foreign, restaurant. In that sense, we can be called ‘foodist!’

But does that ring true? Is there a superior or an inferior cuisine? Remember, we’re not talking about individual taste, personal preferences, or appetite. We’re not talking about bad cooking or unhealthy food either. Of course, each one of us has our favorites. But food is food, a cuisine is a cuisine. Each has their own histories and social contexts. 

Therefore, whether we are in a Michelin-starred gourmet restaurant, in your neighborhood carinderia, on the roadside, chilling with a cup of taho you bought from manong, or at home enjoying lutong bahay, we should be able to appreciate and savor the innate value of the food that we eat, alongside digesting the stories that add more flavor to them. As we often say, we should be thankful for these graces because there should be no ‘superior’ or ‘inferior’ cuisine, just like how there is no lesser ethnicity, language, culture, or sex. 

Empowerment in the kitchen

Another important note in the politics of Philippine foodways is the topic of gender. Cooking is a heavily gendered practice in the Philippines. We usually associate cooking to women, more particularly to our mothers. But this is not to discredit our fathers. Many dads can also be or are indeed great cooks! But generally, our memories of the kitchen and dining table are more associated with female figures—our grandmothers, mothers, and aunts. 

While reading Tikim , I had this reflection or pagmuni-muni about gender and kitchen. Yes, we often associate the kitchen with women and we certainly love the food they prepare. We are grateful for them for feeding and taking care of our family. On the flip side, we sometimes have disparaging notions of the kitchen reflected in some of our terms like ‘pang-kusina’ or ‘laking kusina.’ Some of us would even say “Housewife lang” or “Taga-luto lang” as if it’s something inferior, belittling, or embarrassing. 

Reclaiming the dignity of kitchen work, especially at home, is important. Working and cooking in the kitchen is something we should be proud of. Why do we look up to executive chefs (usually male) in a luxury restaurant but look down on housewives who cook at home for their families? Cooking and household chores require excellent management skills. Taking care of the family’s meal demands outstanding decision-making. Managing the household is difficult, and we should give the respect it deserves. We should not degrade the dignity of housewives or househusbands because household work is work, and dignified work at that. Imagine a working mom or dad who still needs to cook for and feed the family, among all the other household tasks!

Also remember that the word ‘economics’ comes from the Greek word ‘oikos’ which means ‘the household.’ The family, and the house, is where it all comes from. It is the microcosm of our society. Hence, household, including the kitchen work, is essential not just to the unit members but in the communities we live and move in.

Extending our household

Extending our gratitude to the real producers of our country, the people we don’t personally know but provide the food on our table, is also something we should be reminded of more. They are the farmers, the fisherfolk, and all the workers who tirelessly labor not just to provide for their own families but also to feed the whole nation. We need to celebrate them not only today on Labor Day but fight for their rights on the regular to push for the genuine development of their industries. Supporting local businesses, local farmers and fisherfolks is a must! Supporting the community pantries sprouting within our areas is also one way to pay it forward. As we commemorate Filipino Food Month and Labor Day, we should extend our households toward the larger society, especially those struggling to survive on a day-to-day basis.

The enigma of Filipino identity

We Filipinos are fond of evoking the bayanihan spirit during difficult times. “That’s so Pinoy!” we often say. We help one another as one united whole. We are Filipinos. But what do we really mean by being ‘Filipino?’ Does being Filipino mean speaking Tagalog perfectly? But how about other Philippine languages? Does being Filipino mean being kayumanggi? Or does being Filipino mean eating balut, adobo, or sinigang? 

These notions connote our fixation towards making sense of our identity as Filipinos. It is part of our meaning-making process towards nation building. In a highly diverse country like the Philippines, this process can be an extremely tough grind. Many of us assume we already know who we are as a people and we know what constitutes ‘Filipinoness.’ But we also sometimes incline towards our purist tendencies, such as “Dapat nagta-Tagalog ka para mas Pinoy!” or “Pure Filipino siya; siya naman, half.”

We should start embracing and be more accepting of our differences. With our long history of foreign influences, we have become more like the popular sapin-sapin, the colorful glutinous rice cake with different layers yet making up a whole. So when we ask: what does it mean to be Filipino? We can start looking at what we eat because as they say, we are what we eat. I love binignit na may sari-saring sahog because it reminds me there is unity in diversity.

READ ALL WHY FILIPINOS SHOULD READ POSTS HERE.

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Life in the Philippines: Contextual Essays on Filipino Being

This collection of essays comprises the ideas that fueled the author’s work on Philippine society and Filipino worlds of thought. The ideas concerned have been conceived in a comparative context that, on the one hand, draws on general social science and the humanities, and, on the other, on the analogies with the praxis of life in both Thailand and on Java (Indonesia). Whereas the focus of the essays is on life in the Philippines, Jose Rizal’s demonio de las comparaciones firmly situates Filipino being in Southeast Asia, or at least among the commonalities of life along the littoral of the South China cum Java Sea. Because of this, and after this position has been clarified in essay 2, Javanese and Thai data will steadily be juxtaposed to similar observations on Filipino being. After this, and similar to the analysis of the Filipino condition in essay 1, the spotlight will be on the mentality informing the public world in the Philippines.

Upon these analytical essays, we step down to earth with sketches of everyday happenings and observations that should convey the flavor of life in the islands such as experienced and interpreted by the non-native denizen.

Niels Mulder has the rare ability to be both scholarly and entertaining – Ian Buruma in God’s Dust

In Inside Philippine Society, Mulder is particularly good at showing the contradictions in Philippine society and culture. The chapter on Filipino self-images is extremely revealing – Raul Pertierra in Review of the Asian Studies Association of Australia

For some fifty years, cultural anthropologist Niels Mulder (1935; Dutch) has been actively engaged with the mental world of members of the urban middle classes, first in Jogjakarta on Java (Indonesia), then in Chiang Mai in Thailand, and, since 1983, also in Lucena City in the Southern Tagalog Region of the Philippines.

ABOUT THE AUTHOR Niels Mulder, 1935, Dutch, obtained his MA in Human Geography cum Anthropology at the University of Amsterdam in 1964, and has since been actively engaged with the world of thought of urban middle classes in Jogjakarta and Jakarta, Indonesia; in Bangkok and Chiang Mai, Thailand; in Lucena City and Metro Manila, Philippines. His fifteen years of field work among the Javanese, Thai, and Filipinos, and his fifteen years of writing and intermittent academic engagements at Northern Illinois University, the University of Amsterdam, several universities in Germany (Bielefeld; Passau; Berlin; Bonn) and virtually all the main centers of academic learning in the Scandinavian countries (among others, Copenhagen; Lund; Uppsala; Bergen; Turku) resulted in some fifteen academic titles on his work in Southeast Asia, two of which attained the status of classics, viz., Mysticism in Java//Ideology in Indonesia (Kanisius, 2005), originally defended as Ph.D. dissertation at the University of Amsterdam in 1975. With revisions and additions, this work has been in print ever since its earliest Singapore University Press edition of 1978 and has, to date, sold 28,000 copies; Inside Thai Society: Religion, Everyday Life, Change (Silkworm Books, 2006), originally published as Everyday Life in Thailand: An Interpretation with Editions Duang Kamol in 1979. Through six revised editions, this work has been in print ever since and has, to date, sold 22,000 copies. Among his books, the following are relevant to the Philippines: Inside Southeast Asia: Culture, Everyday Life, Social Change (Chiang Mai: Silkworm Books, 2000); Inside Philippine Society: Interpretations of Everyday Life (Quezon City: New Day, 1997); Filipino Images: Culture of the Public World (Quezon City: New Day, 2000); Southeast Asian Images: Towards Civil Society? (Chiang Mai: Silkworm Books, 2003); Sanaysay sa Kabihasnang Pilipino (Mamala 1, Sariaya: Dr. Niels Mulder Scholarships Foundation, 2009); Life in the Philippines: Contextual Essays on Filipino Being. (Quezon City: University of the Philippines Press, 2016). During his retirement on the slope of Mt. Banahaw (since 2003), he has been reflecting on his field research and evolution from human geographer to full-fledged cultural analyst, such as recorded in Doing Java: An Anthropological Detective Story. Yogyakarta: Kanisius, 2006; Doing Thailand: The Anthropologist as a Young Dog in Bangkok in the 1960s. Bangkok: White Lotus, 2008; Professional Stranger: Doing Thailand during Its Most Violent Decade. Bangkok: White Lotus, 2009; Beroepsvreemdeling: Antropoloog in het Veld (Professional Stranger: The Anthropologist in the Field). Amsterdam: University of Amsterdam Press, forthcoming.

Filipino Food Essay

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Philippine food culture is a reflection of the country’s complex past featured by three centuries of Spanish colonization and fifty years of the American rule. Moreover, it felt the influence of trade with China and Malaysia because the country was an important meal and trade route. In addition to it, Philippine cuisine was affected by its geographical location and climate. For this reason, Philippine cuisine is a mixture of three cultures – Spanish, Asian, and American – impacted by tropical and subtropical climate and sea proximity. However, it is what makes it even more fascinating.

Philippine culture is a culture of festivals known as fiesta. One of the specificities of these festivals is that each city has its local fiestas. Together with the fact that the country comprises of more than 7,000 small islands, it means that every day is a fiesta somewhere across the state. Except for these local feasts, there is also one overall fiesta, which takes place on Christmas. Other spectacular festivals are flower fiestas, fruit harvest festivals, hot-air balloon festivals, masquerade feasts, animist and various religious and farmers fests ( Festival guide to the 10 most awesome fiestas of the Philippines, 2014).

Philippine cuisine is rich with rice, fruit, fish, and seafood. However, because of the Spanish and American influence, meat, especially pork and chicken, are also served. That said, traditional dishes are sinigang, fish or shrimps with fruit, which best reflects the love for sour-sweet taste of food, adobo , pork or chicken cooked with garlic and vinegar, pancit, noodles with meat, fish, vegetables or any other ingredients, and lumpia, spring rolls with diverse fillings served either fried or fresh (Magat, 2002).

Primary cooking techniques include steaming, boiling, and frying for rice and vegetables, salting, drying and frying (both pan-frying and deep-frying) for fish and seafood, and frying for pork and chicken (“Philippine cuisine” , 2012). Because of such variety of cooking techniques used, the ways of eating and serving food also differ. However, what is common is that food is served with dipping sauces and is eaten with both forks and spoons, which are traditional for Western people, and fingers (Hamlett, n.d.). Dishes have a distinct tropical flavor because of a variety of tropical fruits and a sour-sweet taste. Main seasonings are soy sauce, vinegar, and fish sauce (“Philippine cuisine” , 2012).

The Philippines is a coffee-consuming country. That said, Filipinos traditionally serve and consume coffee, kape , with a great variety of desserts from rolls to cakes. Tea is not a popular beverage, even though there are some people, who prefer it to coffee because of growing health concerns and influence of caffeine on human organism. Except for coffee and tea, they also love different fruit drinks, especially served cold, such as fruit shakes and coconut juice. As of alcoholic beverages, beer, coconut vodka, tuba, and rice wine, tapuy, are common.

Climate and geographical location determine not only traditional dishes but also food items produces. That said, Philippine agricultural sector specializes in growing bananas, pineapples, rice, coconuts, maize, sugarcane, mangos, etc. ( Country profile – the Philippines, 2012). In addition to it, Filipinos also grow pigs and fowl.

So, Philippines is a country of festivals and a diversity of traditional dishes and beverages. Even though primary ingredients are rice, seafood, and fruit, a great variety of cooking techniques makes the Filipino food culture rich, so that everyone can find what he or she loves.

Country profile – the Philippines . (2012). Web.

Festival guide to the 10 most awesome fiestas of the Philippines . (2014). Web.

Hamlett, C. (n.d.) Food culture in the Philippines . Web.

Magat, M. C. (2002). Cuisine – Philippines. In K. Christensen & D. Levinson (Eds.), Encyclopedia of modern Asia (pp. 208-209). New York, NY: Charles Scribner’s Sons.

Philippine cuisine. (2012). Filipino Reporter, p. 38.

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IvyPanda. (2020, September 24). Filipino Food Essay. https://ivypanda.com/essays/philippine-food-culture/

"Filipino Food Essay." IvyPanda , 24 Sept. 2020, ivypanda.com/essays/philippine-food-culture/.

IvyPanda . (2020) 'Filipino Food Essay'. 24 September.

IvyPanda . 2020. "Filipino Food Essay." September 24, 2020. https://ivypanda.com/essays/philippine-food-culture/.

1. IvyPanda . "Filipino Food Essay." September 24, 2020. https://ivypanda.com/essays/philippine-food-culture/.

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IvyPanda . "Filipino Food Essay." September 24, 2020. https://ivypanda.com/essays/philippine-food-culture/.

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Essay on Proud Of Being A Filipino

Students are often asked to write an essay on Proud Of Being A Filipino in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Proud Of Being A Filipino

Introduction.

Being a Filipino is a matter of pride. We are known for our warm hospitality, rich culture, and resilience. These traits make us unique and distinguish us from the rest of the world.

Rich Culture

Filipinos have a rich culture, influenced by various civilizations. Our traditional music, dance, and art reflect our diverse history. We celebrate festivals with joy and enthusiasm, showcasing our vibrant traditions.

Filipinos are known for their resilience. Despite facing natural disasters and challenges, we rise again with a smile. Our spirit of ‘Bayanihan’, or community cooperation, helps us overcome difficulties together.

Warm Hospitality

Our hospitality is world-renowned. We welcome guests with open hearts, treating them like family. This trait reflects our caring and loving nature.

250 Words Essay on Proud Of Being A Filipino

Filipinos are known for their vibrant culture, rich history, and strong values. Being a Filipino, I am proud of my heritage and the unique qualities that set us apart from the rest of the world.

Filipino Culture

Our culture is a colorful mix of influences from the East and West. We have our own music, dance, art, and food that are unique to us. We celebrate fiestas with joy, showcasing our love for life and community. Our traditions and customs are a true reflection of our strong spirit and resilience.

Rich History

The history of the Philippines is a testament to our strength and resilience. From our ancestors who fought bravely for our independence to the modern-day heroes who strive for progress, every Filipino has a story of courage and determination. This rich history makes me proud to be a Filipino.

Filipino Values

Being Filipino means embracing our core values. We are known for our “Bayanihan” spirit, which means helping each other in times of need. We value family above all, and we are known for our respect towards elders. Our sense of “kapwa,” or shared humanity, is a value that binds us together.

Being a Filipino is not just about the place of birth, it’s also about being part of a community with a unique culture, rich history, and strong values. It’s about being part of a nation that values unity, respect, and resilience. I am proud to be a Filipino because of these qualities that define us as a people.

500 Words Essay on Proud Of Being A Filipino

Rich history and culture.

The Philippines has a rich history and culture. Our ancestors fought bravely for our freedom. Their courage and love for our homeland are inspiring. We have a unique culture that is a mix of native traditions and influences from other countries. Our music, dance, art, and food reflect our rich cultural heritage. We celebrate many colorful festivals throughout the year. These celebrations showcase our traditions and bring us closer as a community.

Beautiful Natural Resources

Our country is blessed with stunning natural beauty. We have beautiful beaches, mountains, forests, and rivers. Our biodiversity is one of the richest in the world. We have unique plants and animals that are not found anywhere else. These natural resources are a source of pride for us Filipinos.

Friendly and Hospitable People

Resilience in the face of challenges.

Filipinos are resilient people. We face many challenges, such as natural disasters and economic difficulties. But we always find a way to overcome these challenges. We help each other and stay strong together. This resilience is a testament to our spirit as Filipinos.

Love for Family and Community

Family and community are very important to us Filipinos. We value our relationships with our family members and neighbors. We support each other in times of need. This strong sense of community and family ties makes us proud to be Filipinos.

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Home / Essay Samples / Sociology / Cultural Identity / Living in a Filipino Culture: Reflection on Personal Experience

Living in a Filipino Culture: Reflection on Personal Experience

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