The Development of Sikolohiyang Pilipino Knowledge PDF

The Development of Sikolohiyang Pilipino Approaches in the development & Knowledge utilization of indigenous viewpoints Major goals of Sikolohiyang Pilipino Indigenization from within pagsasakatutubo (indige...

The Development of Sikolohiyang Pilipino Approaches in the development & Knowledge utilization of indigenous viewpoints Major goals of Sikolohiyang Pilipino Indigenization from within pagsasakatutubo (indigenization) basis: the indigenous pagka-agham (science) direction: outwards pagka-Pilipino (Filipino identity) culture-as-source Indigenization from without The Development of Sikolohiyang Pilipino basis: the exogenous Knowledge direction: inwards The project of Sikolohiyang Pilipino culture-as-target development of indigenous psychological concepts Indigenization from without utilization of indigenous research methods Content indigenization translation of imported creation of authentic and appropriate social materials scientific psychology Theoretic indigenization Indigenization as strategy Research Approaches Culture assimilation indigenous versions of Experimental - adherence to predetermined set imported systems of procedures Indigenization from within Survey – conform to an informal agreement with respondents Identification of indigenous concepts, methods, theories Participatory – negotiate issues jointly as they arise Semantic elaboration Indigenous – seek to enhance awareness as one- Indigenous codification re-codification with-the-other Systematization/explication of implied theoretical frameworks Indigenous Research Application/use Cross-Indigenous Psychology fuses the modern and the traditional i.e. using scientific Using the culture as source methods and ensuring that they are culturally appropriate. Indigenization from within Sikolohiyang Pilipino utilizes and borrows necessarily implies the need for cultural concepts from both the modern and traditional revalidation cultural systems. a demand for concepts and methods which are Manuscripts, memories, mummies lostbell of culturally appropriate, scientifically valid Balangica, baybayin (alibata), burial grounds in Sagada Misa, mesa, mamimista, mamimis kita Traditional Filipino indigenous psychology and culture Foreign words subsumed in the structure of the Filipino language Language ethnolingguistic groups, multilingual people Traditional Filipino indigenous Leisure psychology and culture laro, laruan, palaro (patintero, sipa, piko) Names: Sinag Liwayway (T), Dawani Paros(B), Cuisine Janatyan Ahaddas (Y), Hamili Ayo (C), Sudi Amor (I) adobo, bistik, dinuguan at puto, halo-halo Literature: Francisco Balagtas, Ka Amado Law Theater and Film: Fernando Poe Jr. Tagalog Religion movies shown in theaters from Batanes to Jolo belief in a supreme being (Batlaya) respect for nature (spirits dwell in nature) Traditional Filipino indigenous reverence for ancestry (bulol, anito, ninuno) psychology and culture Religion Medicine underscores the importance of establishing close lason vs. gamot, synthetic pesticides have gone interpersonal relations with one’s family, semantic transformation- result of massive relatives and fellowmen (kapwa) promotion during the Marcos’ Green Revolution project highly developed sense of values: courage, cleanliness, courtesy, control and the family herbal medicine, medicinal plants, hilot, concepts attributing illness to displaced organs that have to Religion be massaged back into its correct position indigenous morality: profound concept of pagkamakatao Traditional Filipino indigenous babaylan (priestess), dambana (shrine) psychology and culture rituals and symbols for good (benevolent diwata) Music and Arts: Sarong Banggi (B), Ati CuPung and evil (malevolent aswang) Singsing (P), Pamulinawen (I), PobrengAlindahaw (C), Dandansoy (H), Salidumay(S); Kulilal Ensemble of Palawan, Traditional Filipino indigenous Kutyapi Artists of Maguindanao psychology and culture Rituals and Ceremonies: agimat (talisman),mutya (charm), gayuma (spell), anting anting (amulet); bulong (whisper); sapi(spirit relativist position – assumes differences across possession) cultures, if not the uniqueness of each one Philippine cultural studies Traditional Filipino indigenous pangkami (reactive relativist), assumes the psychology and culture utility of an alien frame of reference Methods: doing diagnosis pantayong pananaw (ethnocentric), assumes the absolutist indigenous perspective psychodiagnostician determine culturally defined cause of affliction through universalist position implied by the kapwa and patawas,pagbatbat/pag-usisa, pagpakot, pamulso. cross indigenous orientation of Sikolohiyang Pilipino beliefs in sapi, matanda, nuno, dwende. Philippine cultural studies Traditional Filipino indigenous psychology and culture Universalist position Meanings: assumes that basic psychological processes are likely to be common features of human life Hiyang – (compatible, suited) in everywhere, yet their manifestations are likely to indigenousmedical practice, it means be influenced by culture compatibility of the treatment and medicine with the individual. Emic approach (phonemic) the need to understand a culture from its own perspective Lagnat laki (‘growing-up’ fever); Lugaw is (using natural taxonomies) perceived as ‘food for the sick Etic approach (phonetic) the discovery of psychological universal Traditional Filipino indigenous psychology and culture Filipino intellectual tradition Genetic diversity of indigenous plants e.g. varieties of rice grains nurtured through centuries Philosophical traditions and paradigms of by indigenous people science as neither Eastern nor Western Herbal knowledge - e.g. pito-pito, herbal tea The West does not have a monopoly of scientific from seven leaves: bayabas, banaba, alagao, standards, in fact science evolved from Eastern kulantro, mango, pandan – use to detoxify the intellectual traditions body. Filipino intellectual traditions: the Ma’aram, si Pilosopong Tasyo Philippine cultural studies Perspectival and Interpretive Models Filipino intellectual tradition absolutist position - assumes the basic Filipino philosophy of science incorporates the congruence of psychological phenomena across demands of empirical validation from reliability humankind and validity to affirmability and authenticity.  Levels of validity & scientific standards Filipino concept of justice katatagan (replicability, reliability) Tagalog, Ilongos, Cebuanos, Pampangos use a katapatan (multiple operationism, validity) common word for justice, katarungan, derived from the Visayan root tarong meansstraight, patibay (certification) upright, appropriate, correct, and for right, we use patotoo (affirmability, attestability) karapatan, whose root is dapat signifying fitting, appropriate, correct i.e. justice is related to right patunay (authenticity) Research Models Models of data collection Filipino indigenous theories Self-orientation Filipino concepts and models of personality Experimenter- orientation The five elements of the Ma’aram concept of Reactive- orientation pagkatawo (personhood): Mutual- orientation ginhawa (vital principle) Self-orientation Model: the data buot (perception) collector and contributors relate to the isip (mind) other only to the extent of waiting until dungan (sleep spirit) the other stops responding, e.g. kalag (life spirit) laboratory-based studies of memory. Communication is not taking place Three elements in Baltazar’s model: between them through socially shared bait (sanity) interpretations or common constructs. muni (reflection) Experimenter-orientation Model: the hatol (judgment) data collectors appear to influence while only the data contributors appear to be The four elements in Covar’s concept of influenced, e.g. Asch’s person perception Filipino personhood: study; an imbalance of power in favor of kaluluwa (spirit) data collectors who appear to define the budhi (conscience) experimental situation. katauhang panlabas, external Reactive-orientation Model: the appearance participants in the data collection are katauhang panloob (innermost being) reacting to what is currently taking place between them, e.g. verbal conditioning research; yet the capacities of both data Filipino indigenous theories contributors and collectors to construe are assumed to be unimportant and are Filipino social interaction theory ignored. Mutual-orientation Model: the data Levels and modes of social interaction rooted in collector and contributor give something Filipino collectivist culture which have been to, and gain something from the data identified using ethno scientific field methods. collection, e.g. Piaget’s early research on Kapwa, a core concept in Filipino social conservation. Indigenous psychology psychology. Pakikipagkapwa is accepting, research uses this model as the cultural dealing with the other person as an equal. researcher is a culture bearer himself.  Levels of Relationship Research Models Hindi ibang-tao category (one-of-us) pakikipagpalagayang-loob (mutual Researcher-Researchee Relationship Model trust) Scale of the Researcher: Iskala ng Mananaliksik pakikisangkot (active involvement) pakikiisa (full trust) Scale of the Relationship or Interaction between the Researcher and the Researchee Filipino indigenous research methods Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok Collective indigenous method partakes of the characteristics of a community dialogue focused group discussion natural cluster Santiago-Enriquez Research Model interview group attestation Researcher-Researchee Relationship puts premium on cultural appropriateness an Model ordinary get-together Scale of the Researcher Iskala ng Mananaliksik Filipino indigenous research methods These are methods used by the researcher in generating data that are tried and tested and are Approaches & Techniques culturally sensitive and appropriate in doing research with Filipinos. Pakapa-kapa (‘groping,’ a field method) Pagtatanong-tanong (asking questions) Scale of the Relationship or Interaction between Pakikiramdam (shared sensitivities) the Researcher and the Researchee Iskala ng Pakikialam (concerned interference) Pagtutunguhan ng Mananaliksik at Kalahok Pakikilahok (participation) Pakikisangkot (integral involvement) The level of interaction between the researcher Pagdalaw-dalaw (casual but repeated and the researchee significantly determines the visits) quality of data obtained. Levels of Relationship Sikolohiyang Pilipino research There are eight levels of interaction whichrange from the relatively uninvolved civility of approaches and techniques pakikitungo to the total sense of identification in Pakapa-kapa pakikiisa. These eight levels of interaction can be divided into two categories: the ibang-tao an approach characterized by groping, searching, (outsider) and the hindi ibang-tao (one-of-us). probing into an unsystematized mass of social and cultural data to be able to obtain order, Levels of Relationship meaning, and directions for research. Ibang-tao category (outsider) implies an exploration into cultural, social or pakikitungo (amenities, civility) psychological data without the chains of pakikisalimuha (interaction) overriding theoretical framework borrowed from pakikilahok (participation, joining) observations outside the focus of investigation. pakikibagay (conforming) can be related to unobtrusive techniques because pakikisama (adjusting, being along the actual procedures for collecting information with) may range from observation, documentation, paghimpil sa pook intervention, participation. pagtingin-tingin sa maaaring panuluyan paghanap ng tulay pagdalaw sa pakikipanuluyan Panunuluyan approach Panunuluyan approach interaction techniques, levels of relationship Pagsasakatuparan mula paninimbang hanggang malalimang pakikipagpalagayang-loob. pagbati at pagpapakilala pag-aayos ng mga dala-dalahan Panunuluyan: ang kontekstong pisikal at pakikipagpalagayan teknolohikal. pagtulong-tulong Pakikipagkapwa: ang batayang panlipunan ng pagpalit-palitang paggamit ng mga pakikipanuluyan. metodo paggawa ng pananaliksik Makataong pakikipag-ugnayan: pagdalaw, pamamaalam at pasasalamat paninirahan, pananahanan, pakikisuno. Panunuluyan approach Pakikibagay: pakikitulog at pakikikain. Suliraning etikal Pakikiramdam at paninimbang: paraan at batayan ng pakikipagpalagayang-loob. pagsasabi ng layunin ng pananaliksik pagkasangkapan sa pagkakaibigan Panunuluyan approach pagsasabi sa kinalabasan ng pananaliksik Pakikiramdam, paggamit ng damdamin, mata at paghingi ng pahintulot pandinig upang maintindihan o mabasa ang ibig pagtanaw ng utang na ipahiwatig ng kausap na ipinahahayag sa loob/pamemerwisyo pamamagitan ng kilos, parinig at matalinhagang pagbubunyag ng natuklasang katiwalian salita (talas ng pakiramdam). Pagtatanong-tanong Method Pakikiramdam could serve as a personality Pagtatanong-tanong, Filipino word for “asking disposition, as a situational behavior, as a coping questions,” the repetition of ‘tanong’ to ‘tanong- mechanism; closely related to many general tanong’ indicates seriousness of purpose, one is psychological concepts such as empathy and truly determined to get answers to ones questions. sensitivity. Pagtatanong-tanong Method Panunuluyan approach Major Characteristics Paninimbang: damdamin at isipan (sentido komon) ang pinaiiral dito at anuman ang – Participatory in nature namasid, nadama, o napakiramdaman ay – Equality of status aangkupan ng tugong-kilos, subalit iniisip ang kahalagahan at kabutihang maidudulot ng – Appropriate and adaptive katugunang ito (pagtutumbas). – Integrated with other indigenous methods Panunuluyan approach Pamamaraan Sikolohiyang Pilipino research panimulang pagsasanay approaches and techniques paglalakbay at pakikisuno Pagtatanong-tanong Method Repeated sampling from as many informants as possible can produce commonalities of lexical Preparation: pagtatanong-tanong is part of domain which can then constitute a ‘construct.’ everyday casual interaction, researcher must plan very well for certain conditions, consider Familiarity with the language, values, cultural convenience and comfort of informants, their norms, will optimize accuracy and relevance of language, norms, values, and background interpretations. (history, within/between group differences, Pakikipagkwentuhan Method activities, policies). Kuwentuhan is an occasion for exchange of Procedure of pagtatanong-tanong information, ideas, insights, and opinions also it Get to know the people, place, lifestyle is a sharing of beliefs, thoughts, and experiences. Greet informants, give credentials (name Pakikipagkwentuhan Method the go-between) Go tell them the purpose of the study Oral (pasalita) Give an estimate of the expected length Written (pasulat) of the session Transmitted (pasalin-salin) through time Guide questions are used when necessary Request (paki – paghingi ng pahintulot) Goodbye and thank you is not abrupt Pakikipagkwentuhan Method Principles of pagtatanong-tanong Pakikipagkwentuhan is an informal, free, as well The level of the relationship that exists as a social process of exchanging information, between the researcher and the informant thoughts, and knowledge that is part of human significantly influences the quality of daily activities. data obtained (Santiago-Enriquez Model). Procedure of pakikipagkwentuhan The language of the respondent is used in initially make visits (padalaw-dalaw) the conduct of pagtatanong-tanong. before living-in the community The use of pakikiramdam as ‘feeling for (panunuluyan) another’ (cultural sensitivity), through introduce yourself to the community this the researcher knows when to ask or invite yourself to community gatherings avoid questions, interprets a ‘yes’ for a initiate a conversation when in a natural ‘no’. The equality of status is maintained, as it cluster is a dialogue (informant is a kausap or invest time in story sharing sessions person spoken with) not an interview. Principles of pakikipagkwentuhan The issue of reliability: consistency of response can be checked by repeating the may pakikipagkapwa sa kwentuhan may ‘paki’ question in a different way. ang kalahok sa kwento may pakinabang sa The problem of investigator bias and data kwentuhan libangan linangan ng kaalaman lunas contamination can be solved by having sa karamdaman more than one person do the pagtatanong Principles of pakikipagkwentuhan tanong. collective orientation (pananaliksik na Principles of pagtatanong-tanong sama-sama) contains the process of validation (pagpapatotoo)  construction of social reality (pagbubuo) Kapwa as self with others cluster as unit of analysis (pagsali sa likas Kapwa as the core concept of Filipino na umpukan) interpersonal relations emphasizes the self as Principles of pakikipagkwentuhan fundamentally related with others, and not separate or distinct as conceptualized in the West with a topic to talk about but without a theme (Enriquez, 1978, 1992). Kapwa then is the (may pakay pero walang paksa) worth or value of equivalent of the interdependent or relational story produced from the kwentuhan session view of the self. (kwenta ng kwento) Kapwa, or shared inner self, corresponds to Principles of pakikipagkwentuhan pakikipagkapwa, or relating to others as fellow Validity: trustworthiness not truth human beings (kapwatao). Filipinos are socially (mapagkakatiwalaan kaysa expected to regard others with dignity and makatotohanan) respect. Reliability: certification not consistency Because of the importance given to relating (process of pakikipagkwentuhan- well with others, Filipinos make use indicator) (pagpapatotoo, pagpapatibay) pakikiramdam, or the active process of being aware of and being sensitive to other’s thoughts, Sikolohiyang Pilipino research feelings, and actions (Enriquez, 1990), and this approaches and techniques allows one to relate well with others – an important goal in Philippine culture. Ginabayang Talakayan Method collective discussion technique ‘sama-sama’ orientation. Filipino youth as interdependent Pena – Alampay, L. (2003). Self – complexity, self – construal, and negative emotion in Filipino Kapwa ko, kapamilya ko! The adolescents. Philippine Journal of Psychology, Filipino Self and the Family 36 (1), 68 – 102 Self as embedded in the group Pena – Alampay (2003) further verified the predominance of the interdependent self in a According to Bulatao (1964, 1965, 1992, study of Filipino youth. In her study, the Filipino 1998), Filipinos are like fried eggs or youth emphasized a conception of the self as unindividuated (unseparated) selves, or egos. part of relationships rather than a conception of The Filipino self is dependent on its primary self as comprised of internal attributes and group. We find security in the group. As such, separate from one’s context. we are sensitive to others and seek others’ approval. The Filipino self will not assert itself independently, rather it will seek to maintain Filipino youth as interdependent group norms. Moreover, Pena – Alampay found five major The Filipino self as interdependent or categories of self – aspects: relational relational social roles (anak) - roles The way the Filipino self has been and identities shaped by specific predominantly characterized matches the relationships interdependent conception of the self (Pena – Alampay, 2003)  social roles (estudyante) - encompass broader memberships or identities within societal groups situations (sabahay) - relates to the influence of immediate contexts or situations on the self-concept superordinate categories (ang gusto kong baguhin) - encapsulates aspirational aspects or desires for change, reflecting aspects of the self that the individual wishes to improve or alter and categories that had no contextual reference (ako) - represent more intrinsic or internal facets of the self that are not explicitly tied to external Family as important to Filipino youth relationships or situation According to the 2001 Filipino Youth Study, more than half of the respondents want to be like The family as central to Filipinos their parents (Abrera, 2002). If not their parents, In collectivist culture like the Philippines, the the youth idolize other family members. The family is the prototype of all social relationships family remains central to the youth; that with (Triandis, 1994). People are linked to the family their greater freedom, the youth still find the through strong and long – term emotional bonds family and the home important. as well as shared goals. Filipino anthropologist F. Landa Jocano (1998) The social influence of the family asserts that traditional kinship and family structures are shared by Filipinos across ethnic, Social influence religious, and linguistic differences: Ways in which one person affects another – The family is the basic to the life of Filipinos. person, particularly in the context of groups It is the center of their universe. Most of what (Martin & Hewstone, 2007) they do, what they think, and what they idealize, among others, are first learned within the narrow Maintaining group norms (social control) or confines of the family (Jocano, 1998) changing group norms (social change) Filipino kinship structure Filipinos are grouped together and identified as kin, or magkakamag – anak, by birth (blood ties), marriage, adoption, and ritual kinship (magkumpare/magkumare). The Filipino kinship structure is first defined by the nuclear family (father, mother, and children). It then extends to relatives, also referred to as the extended family.  Kinship relations include the parents and siblings of both the father and the mother, and the children of their siblings. Blood relations are then extended through religious rituals, such as marriage, baptism, and confirmation, expanding the kinship structure to godparents (ninong/ninang). The family as an agent of socialization The kinship structure has been consistently identified as the primary socialization unit in the Philippines (Torres, 1985). It determines one’s status and designates one’s role as a member of the group, setting the rules and expectations of Traditional families personal and interpersonal behavior. We must Filipino families are defined by their nuclear play your designated social role as part of our composition, extended kinship, and emphasis on kinship status. As such, our actions are now biological ties. The structure includes determined by rules of conduct or social norms. hierarchical authority, reciprocal obligations, and Philippine social organization is further support networks characterized as familial (family business, Emerging families politics) (Church, 1987). Single-parent households. Childless unions. Social expectations and norms Cohabiting couples. Same-sex families. The behaviors of individuals from collectivist Blended and adoptive families. cultures are expected to reflect the needs, values, and expectations of the larger group, most salient of which is the family (Fuligni, Tseng, & Psychological Insights into Filipino Lam, 1990). We can even be expected to make Families personal sacrifices for the good of the family Emotional Connections Over Structure. Familism (Cooper, Baker, Polichar, & Welsh, The strength of Filipino families lies more in 1993) emotional bonds, support, and care rather than Defined as norms of collective support, their structural makeup. allegiance, and obligation to the family Resilience Amid Challenges Filipino families exhibit strong adaptability in response to stressors like migration and economic pressures. Material support often compensates for emotional distances caused by overseas employment.  Role of tagasalo Carandang Tagasalo Father (1987) One who catches Refers to one who takes care of the family, or always Traditionally seen as the primary breadwinner comes to its rescue Feels responsible and authority figure within the family. for other people’s feelings. Feelings of This role reflects the patriarchal structure self – worth is tied to her ability to common in traditional Filipino culture, please others and make people happy emphasizing strength and leadership. the need to care for others is unconscious, indiscriminate, and can Patriarchal Leadership be a compulsion. Udarbe The tagasalo is a responsible, caring, Fathers are traditionally positioned at the top of (2001) and dependable child who takes charge the hierarchy, with their authority regarded as in relieving tension and resolving final. This hierarchical structure reflects the conflict in the family. The tagasalo is strong cultural emphasis on respect and the child who comes in between obedience to male authority figures. parents, or between parent(s) and siblings, taking on the Mother role of mediator and regulator, takes control of the situation to create Central to nurturing and managing the harmony and order in the family. household From a family – roles perspective, Mothers are seen as the "ilaw ng tahanan" (light family members develop certain roles, of the home), symbolizing love, guidance, and one of which is the tagasalo emotional warmth Matriarchal Influence Societal Influences While fathers hold formal authority, mothers Migration Effects: Transnational families, often exert significant influence within the with parents working abroad, experience family, particularly in matters related to emotional strains, particularly when mothers are children’s upbringing and household absent. Fathers or other relatives often assume management. nurturing roles, though this shift challenges traditional gender expectations. Children Technological and Social Change: Expected to respect and obey parents while Urbanization and globalization have reshaped contributing to the family’s well-being. family roles, introducing dualcareer couples and A strong emphasis is placed on utang na loob highlighting the challenges of workfamily (debt of gratitude), where children are expected balance. to support their parents in their old age. Media Impact: Media threatens traditional Siblings and Age-Based Role values but is countered by strong family guidance and moral frameworks. Older siblings, especially the eldest, are expected to act as role models and sometimes take on parental roles when needed. Familial Roles and Hierarchy in Filipino The eldest sibling may assist in caring for Families younger siblings, especially when parents are unavailable.  Younger siblings are expected to show more direct and open deference to older siblings, reflecting the Children are encouraged to express themselves hierarchical family structure more openly compared to the restrained and deferential communication expected by their grandparents. Parenting Styles and Authoritarian Tradition Discipline and Values Transmission Older generations Older traditionally follow an authoritarian parenting view traditional Filipino values, such as "utang style, emphasizing strict discipline, respect for na loob" (debt of gratitude) and "hiya" (sense of authority, and obedience. propriety), as essential and stress their continuity Younger generations Younger influenced by globalization and education, are while valuing these traditions, tend to balance gradually adopting more democratic and them with newer values like critical thinking participative parenting styles. For instance, and self-reliance. they encourage open communication and allow Generational Context in Filipino children to voice opinions, a contrast to traditional norms. Parenting Boomers (1946–1964) Parenting Style: The boomer generation in the Philippines likely adhered to a highly authoritarian style, Cultural Shifts and Modern Influences reflective of traditional, collectivist Filipino culture. They prioritized obedience, respect for Older elders, and familial loyalty. prioritizes collectivist values, where family Generation X (1965–1980) Parenting Style: obligations and interdependence are central. Gen X parents began to experience the influence Younger of globalization, education, and urbanization, leading to a shift from strict authoritarianism to a influenced by modern education, media, and slightly more authoritative approach. While still exposure to Western ideas. This has led to valuing traditional Filipino values, they started to changes in views on gender roles, discipline, and incorporate modern parenting practices. autonomy. This generation witnessed political and more open to individualism, advocating for economic upheavals, such as the Marcos regime, personal aspirations and freedom for their which instilled a sense of resilience and children. adaptability. Millennials/ Gen Y (1981–1996) Communication Styles Parenting Style: Millennials, shaped by the digital revolution and exposure to Westernized Older relying on indirect and implicit ways of ideologies, are more likely to practice democratic expressing expectations or emotions (e.g., or participative parenting styles. They encourage nonverbal cues or "pakiramdam") open communication and independence in their Younger children.  Dual-income households became more common, and fathers increasingly participated in caregiving roles. Gen Z (1997–2012) Parenting Style: While Gen Z is not yet the primary parenting generation, their experiences reflect the most significant shifts in parent child dynamics. Gen Z children are raised by millennial and Gen X parents who balance traditional Filipino values with modern parenting philosophies. The rising influence of technology, social media, and globalization has shaped how Gen Z interacts with their parents. The familial roles and hierarchies in Filipino families reflect deep-seated cultural values of respect, responsibility, and interdependence. These structures, while traditional in nature, are evolving to accommodate the changing dynamics of modern Filipino society. This evolution highlights the importance of maintaining harmony and emotional bonds amidst societal changes.