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The development and practice of school leadership in the Philippines is influenced by a rich history that has helped to shape policy and education in a diverse cultural landscape. Periods of Spanish and American colonization have challenged core Filipino values of community and kinship and shaped the way contemporary school leadership preparation and development occur in the Philippines. The role of school leaders in the Philippines is further framed by kinship dynamics, which have been consistently integral to the Filipino concept of self and to the way individuals interact with others. Kinship is the nucleus of the Filipino social organization, from indigenous groups to colonial aristocratic ethnic and social groups. The Filipino concept of leadership is derived from a value set that rests on both biological and ritual forms of kinship, which in turn drives leadership practice in communities and schools.

This paper aims to examine the personal meanings of hosting experiences of first-generation immigrant families, particularly Filipino mothers in New Zealand, with their visiting relatives (VRs) from the Philippines by using the conceptual lens of hospitality.

Through a qualitative approach, a multi-sited fieldwork was carried out to examine kinship ties that bind immigrant-host families in New Zealand with their VRs from the Philippines. Results of in-depth interviews of immigrant-host mothers on their recollections of family visits were thematically analysed.

The main drivers that shape the hosting experiences of the research participants are modelling filial piety, fulfilling cultural expectations and strengthening family bonds. These main drivers enable sustaining intergenerational ties that unite the mother’s families in the Philippines and those in New Zealand.

The study elucidates the complex dynamics of culturally connected and motivated domestic hospitality, where the mother is the main protagonist and orchestrator. This dominance is often subdued, and thus, marketing for family often misses the mark. While the study has a small sample size and therefore lacks representativeness, qualitative accounts have produced an enriched cognitive schema that would enable an interesting way of examining the phenomenon.

This study reveals that matrilineal influence on family tourism among migrant Filipinos in New Zealand is strong and culturally influenced. Further studies may be done with families from other cultures and families. From a practical perspective, the findings suggest the importance of marketing tourism or hospitality products that facilitate visiting friends and relatives’ travel through domestic hospitality.

This research calls for reforms in the way family tourism is marketed. While commercial imperatives did not drive this research, findings indicate that certain cultures adhere to the wisdom of mothers on making the final decision on how hospitality has to be extended and manifested.

In the context of family tourism, inadequate research has been undertaken to examine the perspectives of women and their role as host in the travel of VFR. This study purports to fill in the gap in literature related to hosting experiences of women in the context of family tourism and VFR travel and to consider the voices of women in their new homeland.

This chapter examines the life histories of selected teenage Filipino fathers relative to their experiences of dating, courtship, and the discovery, engagement, and experimentation with risk-taking behaviors such as smoking, drinking alcohol, and premarital sex. Using an interpretative phenomenological analysis (IPA), this study conducts family genogram and in-depth semi-structured interviews among eight teenage fathers. In so doing, it interrogates the consequences of sexual behaviors to the well-being of their respective families of orientation as well as the future of their expected family of procreation. The chapter argues how the risks of teenage fatherhood in the Philippines are relatively mitigated by the general conservative culture of Filipino families and the Catholic sense of religious orientation that seems to provide resilience captured in three themed experiences of “natauhan” (realization), “pinangatawanan” (accountability), and “pinanindigan” (owning responsibility). Thus, this chapter unravels the voices of young Filipino teenage fathers who straddles, on the one hand, the risk of premarital sex and pregnancy, and on the other hand, the challenges of responsible parenthood. In conclusion, the chapter provides policy insights on sex education and gender equality training for the vulnerable Filipino youth in the country.

Dementia is characterized by the progressive decline in cognitive and daily functioning. Although the decline is often the defining characteristic of dementia in biomedical models, several scholars highlight the preserved skills of persons with dementia. Identity, or a sense of self, is among the areas relatively preserved in the later stages of dementia. It is the window through which caregivers understand the subjective experiences of persons with dementia.

This qualitative exploratory study highlights the value of social relationships, particularly the role of the Filipino family in recognizing personhood and maintaining identity in dementia care. Preserving identity entails understanding the person’s unique characteristics that reflect one’s sense of self. In a highly collectivistic culture, such as the Philippines, the family is crucial to preserving identity and overall well-being in dementia. This study explores the perspectives of 15 Filipino caregivers as regards caring for a family member with dementia. Participants discuss changes in family structure and the challenges in dementia care. More importantly, they delve into strategies used to preserve identity and encourage life participation in their loved one with dementia. Essential Filipino cultural values in dementia care, such as collectivism, religion, and the values of filial piety and utang na loob (or debt of gratitude) are further discussed.

Previous research on brand crisis has introduced the difference between a values-related crisis and a performance-related crisis. However, little remains known regarding consumers’ varying negative responses towards these two different types of brand misconduct. This paper aims to investigate and compare consumers’ affective and behavioural negative reactions (i.e. negative word of mouth and purchase intention) towards a faulty brand during a values-related crisis and a performance-related crisis by testing the mediation of negative emotions and introducing the moderating role of cultural belongingness (collectivistic vs individualistic).

The authors tested a model of moderated mediation in a cross-cultural investigation on a sample of 229 Italian and Asian consumers. The study is a 2 (cultures: collectivistic vs individualistic) × 2 (crisis: performance-related vs values-related) between-subjects experimental design. The moderated mediation model shows that consumers’ negative reactions (negative word of mouth and negative purchase intention) towards a faulty brand involved in different crisis typologies is explained by the mediating role of negative emotions, and that this mediation depends on a consumer’s cultural belongingness.

The results suggest that consumers belonging to a collectivistic culture (e.g. Asian culture) tend to react in a more severe and strict manner when faced with a values-related brand crisis event then when faced with a performance-related crisis. The arousal of negative emotion towards a brand represents the mediating variable in behavioural responses (i.e. negative word of mouth and purchase intention).

The present study extends current knowledge in the field of consumers’ negative response to brand irresponsibility behaviours while introducing the role of crisis typology and cultural belongingness. In particular, individualistic people are more sensitive to a values-related crisis in comparison with a performance-related one. The findings of this study have strong managerial implications for defining effective response strategies to negative events involving brands in different markets.

The purpose of this paper is to examine the relationships between perceived customer unfriendliness, emotional exhaustion, emotional dissonance and turnover intent using the stress–strain–outcome model in the call center industry in the Philippines. In addition, this paper also investigates the mediating effects of leader–member exchange (LMX) and emotional exhaustion.

This paper proposed a theoretical model hypothesizing the linkages between the abovementioned variables. Structural equation modeling was used to test the hypotheses using a data set from a sample of 605 Filipino call service representatives.

The results indicate that perceived customer unfriendliness as a stressor is a positive predictor of emotional exhaustion and emotional dissonance as strains. In turn, emotional exhaustion and emotional dissonance positively influence turnover intent. The results also reveal that LMX mediates the impact of perceived customer unfriendliness on emotional exhaustion. Further, the exhaustion variable mediates the effect of emotional dissonance on turnover intent.

The results suggest that contact with unfriendly customers has negative emotional implications and highlight the need for training or intervention programs to help service agents develop coping mechanisms. The results also imply that leader-initiated high-quality LMX could help attenuate perceived customer unfriendliness's impact on emotional exhaustion.

To the best of the authors’ knowledge,this paper is the first to examine and confirm the causal relationships of the proposed model’s variables using the stress–strain–outcome model.

The argumentativeness measure has been used in more than a 100 studies since 1982. The measure was developed and validated within a US university/college student sample. Despite its intended use, the measure is regularly used outside of the US and outside of the university/college setting without tests of validity. There is also intense debate as to the dimensionality of the measure, with one camp defending the bi-dimensionality of the measure and another proposing uni-dimensionality. Therefore, the purpose of this study was to assess the utility of the measure outside of its intended population.

A total of seven samples were collected (n = 1860) from the UK, Germany, France, Turkey, the Philippines, Nicaragua and the US. In this study, Infante and Rancer’s (1982) original 20-item argumentativeness measure was used to assess argumentativeness. Confirmatory factor analyses was used to test content validity.

Fit statistics were consistently poor for the unidimensional factor structure. As there is debate as to whether the measure is uni or bi-dimensional, a bi-dimensional fit was also analysed. The measure performed slightly better in each sample using a bi-dimensional factor structure. However, fit statistics were still poor for each sample.

Specifically, the seven samples are convenience samples. While such a sampling technique does limit the generalizability of a study’s findings, convenience samples are common when using the argumentativeness measure. These results present avenues for exploring the dimensionality of the argumentativeness measure and for revisiting cross-cultural examinations of argumentativeness.

Factor structure is a critical issue in validity. Whether authors specify their prediction or not, factor structure is always hypothesized as part of a study when measurements are used, and therefore, should be examined in every study as part of the scientific process. Making claims about human behaviour based upon measures with mis-specified factor structures or other validity issues can lead to the perpetuation of misinformation within the literature.

This is one of the few studies to empirically explore the psychometric properties of one of the most used measures in argument/conflict research. In doing so, this study enhances the understanding of decades of argumentativeness research.

This paper seeks to introduce a model of the initiation process in negotiations, and to describe a study of the effects of culture and personality on propensity to initiate and assertiveness in negotiations.

Using a survey research approach and hierarchical regression analyses, initiation propensity and assertiveness were regressed against two country cultures diverse with respect to perceived appropriateness of initiation (Brazil and the USA) and four measures of personality (self‐efficacy, locus of control, risk propensity, Machiavellianism).

Regression analyses found three personality factors (risk propensity, self‐efficacy, Machiavellianism) to be most significantly associated with initiation propensity/assertiveness, along with an interaction effect involving country culture and risk propensity.

Future studies might benefit from a broader, more diverse subject pool (beyond the two countries studied). This would allow for separate analyses of cultural dimensions, rather than treating culture as a composite measure. In addition, future research might include measures of actual initiation behavior.

Initiation is a manageable process. Self‐efficacy, for example, can be improved by observing others skilled in the initiation process, and through practicing initiation under more favorable conditions. Furthermore, an individual can follow a graduated approach to gain initiation confidence, beginning with simply engaging (without asking) and progressing to asking and optimizing.

This paper offers a model for understanding the dynamics of the initiation process in negotiations, which generally has been overlooked by negotiation researchers. The study examines two sets of factors that can influence initiation behavior that have not been investigated in total – culture and personality.

The rise of “strong man” politics in the Philippines brings attention to manhood narratives. Machismo remains a strong presence in the upper echelons of society, despite gender equality initiatives and a strong feminist movement. With Rodrigo Duterte portraying the “father-figure” of the nation, one questions what this type of manhood means for the Filipino family.

This study traces the construction of Filipino manhood in relation to the country’s strongest unit of the family. Utilizing a systematic review of seminal outputs on masculinity, this piece explores the definition of Filipino manhood using texts from various Filipino gender and development scholars. Sikolohiyang Pilipino or Indigenous Filipino Psychology frames the identified themes that surround the image of a Tunay na Lalaki or True Man. The labas (outer world) and loob (inner self) are then framed in relation to Filipino men’s roles. Intersections between one’s peer group, socio-economic class, and the situation in the global migration context inform the formation of one’s labas (outer self/identity). The findings indicate that Filipino manhood traits, as seen in one’s loob (inner self) contextualize one’s understanding of manhood’s construction as familial. By unearthing the nuances of manhood in the archipelago, this chapter showcases masculinities from the subaltern and purports possible ways of decolonizing “from below.”