ORGANIZING SOCIETY

Content Standard
The learners demonstrate an understanding of cultural, social, and political institutions as sets of norms and
patterns of behavior that relate to major social interests.

Performance Standard
At the end of the chapter, the learners will be able to:
1. Analyze aspects of social organization
2. Identify one’s role in social groups and institutions
3. Recognize other forms of economic transaction such as sharing, gift exchange, and redistribution in
his/her own society

A. Cultural, Social, and Political Institutions

1. Analyze economic organization and its impacts on the lives of people in the
society
2. Differentiate functions of nonstate institutions in society
3. Evaluate how functions of education affect the lives of people in society
4. Promote primary education as a human right
5. Recognize the practice of medical pluralism in light of cultural diversity and
relativism
6. Conduct participant observation of an activity associated with any of the various
institutions in society (e.g., attend, describe and reflect on a religious ritual,
observe elections practices)

FOCUS QUESTION:

1. What is the relationship between how society is organized and the social interactions in everyday life?
2. How does the social organization of society influence political participation?
Process Questions

1. What kinds of institutions do you think were represented in the activity?

2. How do the family, school, religion, economy, civil society, and the health center or hospitals
affect your life?

A social institution “consists of all the structural components of a society through which the main
concerns and activities are organized, and social needs are met”. In addition to this, there is also a
tradition of the study of institutions as constraining. Douglass North defines institutions as “humanly
devised constraints that structure, political, economic and social interactions”. These constraints come in
the form of informal control such as taboos, culture and tradition. Constraints are also manifested through
the establishment of formal rules such as law and constitution.

In Philippine society, some important institutions are family, religion, and civil society. Other
institutions such as market and economy, education, and health are also notable.

Family is a social institution found in all societies that unites people in cooperative groups to care
for one another, including any children. The nuclear family is a family composed of one or two parents
and their children. It is also known as a conjugal family.

extended family is a family composed of parents and children as well as other kin. It is also known
as a consanguine family. Shimizu (1991: 106) observed that while the nuclear family is the basic form of
household in the Philippines, the nuclear family is “not a closed, isolated unit consisting of only the
married couple and their unmarried children It has frequent and intimate interactions with the families
living nearby. It is not unusual to find elderly parents or elderly unmarried siblings of the household’s head
still living together in the same household.”

A reconstituted family is a family whose composition and form of emotional care differ from
those of the nuclear or extended family. One example is the female- headed transnational family, a
household with “core members living in at least two nation-states and in which the mother works in
another country while some or all of her dependents reside in the Philippines” (Parreñas 2001: 361). From
Parreñas’s definition of a female-headed transnational family, we can define the transnational family as
one with core members living in at least two nation-states.

Kinship.Family ties are also called kinship, a “social bond based on common ancestry, marriage,
or adoption” (Macionis 2012: 418). A more traditional understanding of kinship follows the idea that
persons who extend duties and privileges to one another on the basis of consanguinity or blood relations
are considered members of the same kin group.

Kinship relations around the world, however, are organized differently and in ways that do not
simply follow blood or biological relations. There are several types of kinship relations within groups. For
instance, some societies organize themselves through a matrilineal descent, where people are regarded
as members of the mother’s group by birth and throughout their lifetime. Societies organized along a
patrilineal descent automatically consider people as members of the father’s group by birth and
throughout their lifetimes. Societies with bilateral descent, such as many of the societies in the
Philippines, trace automatic membership to both sides of descent. Many societies share the idea that
members of a kin group help each other take care of a person’s welfare, protection, marriage, offspring,
career, and identity.

Ritual kinship refers to ritual parent-child relations such as the godparent-godchild relationship
established through the baptism ceremony of Roman Catholics. In the Philippines, this is called the
compadre system.

Bands. In many areas of the world, small groups of people connected mainly by kinship ties
organize themselves into a community. This form of organization is called a band. A band is usually led by
a headman who members of the the community considered as either their best hunter or wisest member.
A band, which is by itself a politically autonomous organization and a type of society, typically comprises
about 100 persons and occupies a large local territory that serves as their hunting or foraging ground.
Members of the band either live within one community or scatter themselves across their territory. Nearly
all societies established before the development of farming some 10,000 years ago organized themselves
into bands. More recent nomadic and foraging societies also establish themselves into groups that may
resemble the anthropological description of band.

Tribes. Some kindred groups from multiple localities integrate themselves into a larger unit of
relations. That integrated formation of multi-local kin groups can be referred as a tribal society or a tribe.
As a tribe, communities of kin form an informal structure especially in cases of outside threats but breaks
up and return to a state of self-reliance once that threat subsides. A tribe is rather fragile as a political
system but militarily and organizationally efficient in dealing with threats whether from an external
enemy or natural calamities. In the Philippines, some wrongly consider a linguistic group as a tribal
formation. Members of the same linguistic groups do link together for various reasons but do not
necessarily integrate themselves into larger political units in times of external threat and then dissolve
that integration when a threat has passed.

Chiefdoms. Some societies organize some form of formal structures that integrate several
communities into a political unit under the leadership of a council with or without a chief. These societies
are referred as chiefdoms. A chiefdom, however, is usually headed by a chief, a person of higher rank as
well as authority compared to other members of a council. The council that makes up a chiefdom normally
comprises the chiefs of a community or multiple communities (district). Many chiefdoms have an
established system of social stratification with some members, particularly the chief and the district
chiefs, being bestowed with a higher rank and accorded a status of prestige. The primary role of the chief
is to resolve conflicts, distribute goods, plan the use of resources and public labor, supervise religious
ceremonies, and command military affairs in accordance with the interest of the chiefdom.

Weberian Types of Authority (Weber 1961: 173–179)

Max Weber’s work on social action showed one of the clearest links between individuals and
institutions. As defined by Weber, social action is one that individuals attach subjective meanings to. In
other words, social action is action that is meaningful.

Weber identified four types of social action.

Traditional action isdetermined by the actor’s habitual and customary ways of

behaving.

Affectual action isdetermined by the emotional state of the actor.

Value rationality isdetermined by a conscious belief in the value of some ethical,

aesthetic, religious or other forms of behavior.

Means-ends rationality is determined by goal orientation.

These four types of social action form the bases of the structures of authority, or the legitimate
forms of domination. There are three types of authority according to Weber.
 Traditional authority is associated with hereditary authority (example:
monarchy).

Charismatic Authority is associated with charismatic leaders whose authority

comes from followers’ belief in the leaders’ special personal qualities (example:
cult leaders, benevolent dictators).

Rational-legal authority is associated with leadership that is goal-oriented for the

benefit of society (example:duly-elected government officials; bureaucrats).The
ultimate form of goal-oriented action is the bureaucracy.

A bureaucracy is a large, rational organization, designed to perform tasks efficiently (Macionis

2012: 153).

Weber identified the following as features of a bureaucracy:

Specialization: There exists a specialized division of labor.

• Hierarchy of position:Jobs are structured from greater to lesser amounts of authority.

• Rules and regulations: Formal rules and regulations guide a bureaucracy’s operations.

• Technical competence: Bureaucratic workers are technically trained.

• Impersonality: Rules and regulations, not personal whim, govern the treatment of both
clients and workers so that they are treated in the same way.

• Formal, written communications: There is a reliance on records and files.

Economy is the “social institution that organizes a society’s production, distribution, and
consumption of goods and services” (Macionis 2012: 370). The economy has three sectors (Ibid: 372). The
primary sector relies on raw materials from the natural environment. It is the most important sector in
low-income nations. Examples are agriculture, fishing, and mining.

The secondary sector is the manufacturing sector which transforms raw materials into
manufactured goods. This sector has a significant shareof the economy in low-, middle-, and high-income
nations. Examples are automobile and clothing manufacturing. The tertiary sector produces services
rather than goods. It is the dominant sector in low-, middle-, and high-income countries. Examples are call
center services, sales, and teaching.

Nonstate actors are organizations, groups, or networks that participate in international relations
and global governance.They are deemed to have sufficient power and influence to advocate for and cause
changes in international norms and development practices.They include civil society, nongovernmental
organizations (NGOs) and international NGOs (INGOs), economic and social groups, including trade union
organizations and transnational corporations, and the private sector. In practice, nonstate actors include,
among others, community-based organizations, human rights association, universities and research
institutes, and chambers of commerce.

Civil society is “the population of groups formed for collective purpose primarily outside of the
State and marketplace” (van Rooy 1998: 30).

Education is the acquisition of knowledge, skills, values and beliefs. There are many competing
ideas about education as an institution. For some, it is viewed as a socializing process while others view
education as a status competition. Finally, education can also be seen as a system of legitimation, where
it restructures entire populations, creating elites and redefining the rights and duties of its members
(Meyer 1977). Mass education, or public education, is an example of how education can restructure entire
populations and redefine the rights and obligations of citizens.

Religion. Giddens and Duneier (2013) cite Durkheim’s definition of religion as involving a set of
symbols that invoke feelings of reverence or awe, which are linked to rituals practiced by a community of
believers.

1. What are the different kinds of institutions?

2. How do these institutions affect how we think and behave?
Hollnsteiner: What is utang na loob reciprocity? On what occasions is it experienced? How have
utang na loob practices changed along with the values and norms of Philippine society?

Hollnsteiner explores the norm of reciprocity, which refers to the principle of behavior wherein
every service received, solicited or not, demands a return, the nature and proportion of which is
determined by the relative statuses of the parties involved and the kind of exchange at issue. She classifies
reciprocity into three types, namely, contractual reciprocity, quasi-contractual reciprocity, and utang na
loob (debt of gratitude) reciprocity. The article then proceeds to discuss utang na loob reciprocity in the
context of the family and outside of it, emphasizing that the concept of utang na loob in relation to family
obligations is deeper than that used in nonfamilial relationships. It is also complementary rather than
reciprocal, imposing on family members to help their closest relatives when the situation demands. In
contrast to complementarity, utang na loob reciprocity is incurred in various ways such as when sending
a relative’s or friend’s child through school, putting up a relative in one’s home, rendering professional
services for free, giving a job, and so on. Occasions for reciprocation are festive events such as the fiesta
and elections. Hollnsteiner argues that up to today, utang na loob reciprocity continues to be an important
economic mechanism. Nevertheless, with modernization, it has found more dominance in the
noneconomic favor -- doing practices among smaller social circles than in the wider economic order.
 McCoy:What factors gave rise to elite families as the most power sociopolitical institution in the
Philippines? How does a political dynasty created and maintained?

McCoy’s article locates the importance of elite families as a socio-political institution in the
Philippines. Historically, Filipinos have learned to rely on their families for social support, basic services,
and protection because of the inability of government and the church to provide for these. This legitimized
the role of kinship in politics which allowed local elite families to gain power and control over provinces
and towns. A family name, therefore, is the most valuable asset in politics—Laurel in Batangas, Osmeña
in Cebu, and Cojuangco in Tarlac to name a few.

Two key elements have been attributed to the rise of powerful political families post-
independence. The first is rent-seeking, in which the Philippine post-colonial state created an artificial
advantage for entrepreneurs, often elite families, by restricting others from entering into the market. The
second is the weakening of central government control over the provinces, which gave rise to the
proliferation of arms and warlords. It then briefly presents cases of political dynasties in the country.

What is folk Catholicism? What are examples of folk-religious beliefs and practices? How does
folk Catholicism make the Filipino more religious? In what ways does it make him/her a better Filipino?

Lynch introduces the notion of folk Catholicism to show how the Church and Philippine culture
have adapted to each other. Key to its definition is the distinction between official and nonofficial. Official
Catholicism refers to doctrine, ritual, and administrative organization proposed, approved, or maintained
as normative by officially designated authority. Unofficial Catholicism includes the tolerated, the
disapproved, and the condemned. Folk Catholicism includes these three unofficial categories but only
where the belief is popularly derived and used, and is sanctioned as traditional in the community where
it is practiced. The practice of official religious beliefs and practices promotes community solidarity, but it
is in the practice of folk-religious customs such as Santacruzan, pabasa, undras, coparenthood system,
lamay, and padasal, which often operate independently of official supervision that the sense of
community is most clearly cultivated. According to Lynch, folk Catholicism makes Filipino better Christians
by making it easier for them to understand and accept the message of Christ. Folk-religious customs give
faith a physical form and provided it the language and other symbols that are distinctly Filipino. And
because folk Catholicism supports core Philippine values, it also makes those who practice it better
Filipinos.

What examples of political events in the Philippines show religion to have contributed or played
a significant role?

Cruz’s article points out the lack of separation between church and state and how the social
dynamics of faith challenges the legal and political restrictions in contemporary Philippines. He posits that
“religion shapes society, even while being shaped by it”(p.32). This blurs the line between socio-political
and religious realities. Religion’s role in the political evolves, depending on the historical and social
contexts. The article then offers several examples how religion’s role and impact in Philippine society
constantly changes. It ends with a call for the Church to constantly reassess itself and its place in Philippine
society and politics to remain significant in the process of nation building.
 How did societal organizations participate in the redemocratization process of the Philippines
(post-1986)?What are the challenges of this expanded role? How can the Philippine state maintain these
gains?

Magadia examines the transformations of political and social institutions in the Philippines post-
martial law and how this affected their relationship. The study finds societal organizations to have been
gaining influence beyond local policymaking, even at a very challenging context.New modes of state-
society relations and an increasingly inclusive space for engagement have emerged consistent with the
features of post-authoritarian regimes.Internally, societal organizations have gained technical capacities
and confidence to engage the tate more effectively. To be able to maintain these gains, the following must
be pursued: (1) institutionalize civil society participation in the formal political processes of the state; (2)
establish stable institutions (such as elections and political parties) that correspond to democratic
ideals;(3) rationalize government functions and structures, which implies curbing corruption and
increasing capacities of its own human resources; and (4) achieve a balance between guardianship and
enabler of autonomy as the primary role of the Philippine state.

Transfer

Activity 6. Observing Institutions

In the lesson’s final activity, students will write an essay as a result of their participant-observation
of an activity associated with any of the various institutions in society. Students could,for example, attend
a religious ritual, observe activities conducted by the city or municipal government, or observe a family
gathering. In addition, they could gather more information by conducting interviews and analysis of
written documents such as brochures and newsletters.

Participant observation is a research method used widely in the social sciences in which
“investigators systematically observe people while joining them in their routine activities” (Macionis 2012:
41).Eriksen (2001: 4) refers to participant observation as consistingof lengthy fieldwork in a particular
social setting. A participant observer“tries to immerse oneself in the life of the locals and tries not to be
noticed, so that they can carry on with their own lives as usual” (Eriksen 2001: 26).

However, in conducting fieldwork, one must be aware of the research participants’ right to
informed consent and right to privacy. In the former, it would be unethical not to inform the individuals,
groups, or organizations about your project, as they must have the right to refuse to be observed.
Moreover, researchers must ensure data confidentiality. When the findings are reported, the research
participants must be rendered anonymous to protect their privacy. This is usually done by assigning
pseudonyms.