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Tardiness is the habit of being late or delaying arrival. [1] Being late as a form of misconduct may be formally punishable in various arrangements, such as workplace, school, etc. An opposite personality trait is punctuality.
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Tardiness is the habit of being late or delaying arrival. [1] Being late as a form of misconduct may be formally punishable in various arrangements, such as workplace, school, etc. An opposite personality trait is punctuality.
Workplace tardiness is one of attendance issues, along with the absence from work and failure to properly notify about absence or being late. [2]
To be at work on time is an implied obligation unless stated otherwise. It is a legal reason for discharge in cases when it is a demonstrable disregard of duty: repeated tardiness without compelling reasons, tardiness associated with other misconduct, and single inexcusable tardiness resulted in grave loss of employer's interests. [2]
If tardiness is minor or without interference with employer's operations, it is not to be legally considered as misconduct. [2]
Diana DeLonzor in her book Never Be Late Again: 7 Cures for the Punctually Challenged classified habitually tardy people into seven categories: [3] [4] [5]
There are several stereotypes that attribute tardiness to certain cultures.
Those may be due to polychronic time.
African time is the perceived cultural tendency toward a more relaxed attitude to time among Africans both in Africa and abroad. [6] [7] It is generally used in a pejorative and racist sense about tardiness in appointments, meetings, and events. [8]
CP Time (from "Colored People's Time") is a dated American expression similarly referring to a stereotype of African Americans as frequently being late. [9] [10] [11] [12]
"Fiji Time" is a local saying in Fiji to refer to the habit of tardiness and the slow pace on the island, [13] and the term is widely used by tourist focused businesses both in advertising and products and souvenirs.[ citation needed ]
"Filipino Time" refers to the perceived habitual tardiness of Filipinos. [14] It bears similarities with "African Time" and "CP Time" and the term is usually used in a pejorative sense as one of the defining negative traits of the Filipino. [15] Filipino theologian José M. De Mesa pointed out that the widespread acceptance of "Filipino Time" as one of the traits that defines the Filipino is an example of successful internalization of the negative image of Filipinos as perceived by the Spanish and American colonizers. [16] He argued that the persistence of this colonial self-image among Filipinos contributed to the weakening of their corporate cultural self and to the undermining of their growth, as it compelled many Filipinos to reject themselves and to be ashamed of their identity. [17] He also noted that a local theologian was surprised to discover that many of the writings concerning Filipino self-identity mostly focused on the negative and disparaging traits such as "Filipino time", which is an evidence of the seeming penchant of Filipinos for self-flagellation. [18] Some sources identify the origins of the Filipino's lack of punctuality to the Spanish colonial period, as arriving late was considered to be a sign of status back then, as depicted in a scene in Chapter 22 of José Rizal's novel El Filibusterismo. [19] [20] [21] An alternative interpretation of "Filipino time" sets aside its negative connotations by considering the very concept as an example case of the unsuccessful attempt at imposing Western cultural standards (such as the notion of "time") on Filipino and other non-Western cultures and thus as a successful tool of national resistance. [22] In some cases, however, this tardiness can be deliberately used as a form of showcasing power. [23] The 1976 National Artist of the Philippines for Literature Nick Joaquin challenged the narrative of Spanish colonial roots of "Filipino time", instead identifying its origins in the pre-colonial culture of timelessness before the introduction of the "foreign tyrant clock" during the Spanish era, and thus to the local resistance against the transition from the pre-colonial clockless society to the foreign-imposed clock-based culture. [24]
Another related term is the " mañana habit " (Filipino : kaugaliang mañana; sometimes informally called as mamaya na) which denotes procrastination of Filipinos to do work or an activity mamaya na (later). [25]
Mañana attitude: The lax attitude to time is also attributed to South America [26] and the procrastination is described by the euphemism "Mañana!", which literally means "tomorrow", but, as a joke goes, it is "anytime between tomorrow and never". [27] [28] In March 2007 the government of Peru announced the campaign, "La Hora sin Demora," or "Time without Delay" to combat the lateness habit known in the country as "hora peruana," or "Peruvian time". The habit of being late of former President of Peru, Alejandro Toledo was known as "Cabana time" after his place of birth. [29] A term was coined, "Mañanaland", and used in several titles, e.g., Mañanaland (2020) by Pam Muñoz Ryan, The Gringo in Mañanaland (1995) [30] by DeeDee Halleck, Mañanaland; adventuring with camera and rifle through California in Mexico (1928) by John Cudahy, A Gringo in Mañana-Land (1924) by Harry L. Foster, [31] or Stories from Mañana Land (1922) [32] by May Carr Hanley.
Other terms referring to a loose attitude to time include "Hawaiian time" and "island time", [26] as well as "Desi Standard Time" [33] and "NDN time".
"Lupang Hinirang", originally titled in Spanish as "Marcha Nacional Filipina", and commonly and informally known by its incipit "Bayang Magiliw", is the national anthem of the Philippines. Its music was composed in 1898 by Julián Felipe, and the lyrics were adopted from the Spanish poem "Filipinas", written by José Palma in 1899.
Procrastination is the act of unnecessarily and voluntarily delaying or postponing something despite knowing that there will be negative consequences for doing so. It is a common human experience involving delays in everyday chores or even putting off tasks such as attending an appointment, submitting a job report or academic assignment, or broaching a stressful issue with a partner. It is not always associated with stress. It can also be during the aftermath of stress or a stressful event. Productivity is low during times of health issues. It is often perceived as a negative trait due to its hindering effect on one's productivity, associated with depression, low self-esteem, guilt, and feelings of inadequacy. However, it can also be considered a wise response to certain demands that could present risky or negative outcomes or require waiting for new information to arrive.
Mestizo is a person of mixed European and Indigenous non-European ancestry in the former Spanish Empire. In certain regions such as Latin America, it may also refer to people who are culturally European even though their ancestors are Indigenous. The term was used as an ethno-racial exonym for mixed-race castas that evolved during the Spanish Empire. It was a formal label for individuals in official documents, such as censuses, parish registers, Inquisition trials, and others. Priests and royal officials might have classified persons as mestizos, but individuals also used the term in self-identification.
The Katipunan, officially the Kataastaasan Kagalang-galang na Katipunan ng mga Anak ng Bayan and abbreviated as the KKK, was a revolutionary organization founded in 1892 by a group of Filipino nationalists Deodato Arellano, Andrés Bonifacio, Valentin Diaz, Ladislao Diwa, José Dizon, and Teodoro Plata. Its primary objective was achieving independence from the Spanish Empire through an armed revolution. It was formed as a secret society before its eventual discovery by Spanish authorities in August 1896. This discovery led to the start of the Philippine Revolution.
Filipino is a language under the Austronesian language family. It is the national language of the Philippines, and one of the two official languages of the country, with English. It is a standardized variety of Tagalog based on the native dialect, spoken and written, in Metro Manila, the National Capital Region, and in other urban centers of the archipelago. The 1987 Constitution mandates that Filipino be further enriched and developed by the other languages of the Philippines.
Disciplinarians believe that self-control is of the utmost importance and enforce a set of rules that aim to develop such behaviour. Such enforcement is often based on punishment.
Philippine literature is literature associated with the Philippines from prehistory, through its colonial legacies, and on to the present.
Filipino psychology, or Sikolohiyang Pilipino, in Filipino, is defined as the philosophical school and psychology rooted on the experience, ideas, and cultural orientation of the Filipinos. It was formalized in 1975 by the Pambansang Samahan sa Sikolohiyang Pilipino under the leadership of Virgilio Enriquez, who is regarded by many as the father of Filipino Psychology. Sikolohiyang Pilipino movement is a movement that created to address the colonial background in psychology in the country. It focuses on various themes such as identity and national consciousness, social awareness, and involvement, and it uses indigenous psychology to apply to various fields such as religion, mass media, and health.
In Christianity, inculturation is the adaptation of Christian teachings and practices to cultures. This is a term that is generally used by Catholics and the Orthodox, whereas Protestants, especially associated with the World Council of Churches, prefer to use the term "contextual theology".
Amado Vera Hernandez, was a Filipino writer and labor leader who was known for his criticism of social injustices in the Philippines and was later imprisoned for his involvement in the communist movement. He was the central figure in a landmark legal case that took 13 years to settle.
Punctuality is the characteristic of completing a required task or fulfilling an obligation before or at a previously designated time. "Punctual" is often used synonymously with "on time".
The 46th Don Carlos Palanca Memorial Awards for Literature was held to commemorate the memory of Don Carlos Palanca Sr. through an endeavor that would promote education and culture in the country.
African time is the perceived cultural tendency in parts of Africa and the Caribbean toward a more relaxed attitude to time. This is sometimes used in a pejorative sense, about tardiness in appointments, meetings and events. This also includes the more leisurely, relaxed, and less rigorously scheduled lifestyle found in African countries, especially as opposed to the more clock-bound pace of daily life in Western countries. As such, it is similar to time orientations in some other non-Western culture regions. In 2014, Nigerian-American filmmaker Chijindu Kelechi Eke explored this topic as a cultural rift through his film, African Time.
The Manunggul Jar is a secondary burial jar excavated from a Neolithic burial site in the Manunggul cave of the Tabon Caves at Lipuun Point in Palawan, Philippines. It dates from 890–710 B.C. and the two prominent figures at the top handle of its cover represent the journey of the soul to the afterlife.
Lope K. Santos was a Filipino Tagalog-language writer and former senator of the Philippines. He is best known for his 1906 socialist novel, Banaag at Sikat and for his contributions to the development of Filipino grammar and Tagalog orthography.
In Philippine culture, loob or kalooban refers to one's inner self, or, more specifically, to the internal dimension of a person's identity. Its external counterpart is labas - the physical, outward appearance. Loob is a core concept in Filipino Psychology, a field which is unthinkable without both the internal and external dimensions, "loob"/"labas".
Filipino values are social constructs within Filipino culture which define that which is socially considered to be desirable. The Filipino value system describes "the commonly shared and traditionally established system of values underlying Filipino behavior" within the context of the larger Filipino cultural system. These relate to the unique assemblage of consistent ideologies, moral codes, ethical practices, etiquette and personal and cultural values that are promoted by Filipino society.
Kundiman is a genre of traditional Filipino love songs. The lyrics of the kundiman are written in Tagalog. The melody is characterized by a smooth, flowing and gentle rhythm with dramatic intervals. Kundiman was the traditional means of serenade in the Philippines.
The Mapa ng Loob [ˈmapa naŋ lɔʔˈɔb], or Masaklaw na Panukat ng Loob [ˈmasak'law na pa'nukat naŋ lɔʔˈɔb] is a 188-item Filipino self-report personality inventory. It has a five-factor structure made up of 20 scales, which results in 4 scales for each of the five factors or domains. It has two additional scales which belong to two domains, and one social desirability scale. As with similar instruments such as the NEO-PI and the HEXACO, an individual can be scored on each of the 5 larger domains, but also on each of the more specific trait scales. The Mapa was developed by academics and students working at the University of the Philippines Diliman, for use with young adult and adult Filipino respondents. It is currently available for purchase in pen-and-paper and online formats.
Sister Anne Nasimiyu Wasike, LSOSF was a Ugandan Catholic theologian, religious sister, and author of books and articles on education, ethics and the empowerment of the poor. She was also editor of several publications. She was a member of a Franciscan African Order of nuns called "The Little Sisters of St Francis."
Filipino Time - There are many Filipinos, who until now cannot observe punctuality. For some, Filipino time means coming a few minutes or even an hour after the designated time for a program, party, field trip, meeting, or any celebration. This does not only speak of our lack of discipline but also lack of respect for other people. Schedule or appointments are disrupted which can mean not only losses in business opportunities but may also destroy good relationships.
These foreign impressions about Filipinos continue to haunt us in how we imagine ourselves through negative traits such as "mañana habit" (habitual procrastination) "Filipino time" (habitual tardiness) and "ningas kugon" (starting but never completing tasks) (Enriquez, 1992, p.72).
. In the psychological categories we have used earlier, the Filipinos have internalized the image their colonial masters had of them, an image that continues to debilitate their corporate cultural self and to undermine its growth.
Colonialism, together with its continuation in neo-colonialism, had compelled people to reject themselves and to be ashamed of their identity. These had also persuaded the local people to want what their Western counterparts want. The abuse they had suffered in the hands of the Spaniards and the Americans had substantially lowered their self-esteem and demeaned their dignity. In the psychological categories we have used earlier, the Filipinos have internalized the image their colonial masters had of them, an image that continues to debilitate their corporate cultural self and to undermine its growth. It has become a force that militates against their well-being; it has become an enemy that they have to overcome. A frightening aspect of this reality is that this enemy is literally within; it resides in their minds.
This literature also gave the impression that Filipinos were primarily a bundle of problems for which a variety of remedies had to be prescribed. If the Filipinos are seemingly their own harshest critics, could this be the colonized mind's self-flagellation at work?
Although the Americans coined the term during their military occupation of the Philippines in the early 20th century, the phenomenon goes as far back as Spanish Colonization (which lasted from 1521 to 1898).
However, this habit of tardiness was already commonplace even during the Spanish colonial period, and students may even remember that it was featured in Jose Rizal's "El Filibusterismo".
This mindset can be traced back to more than three hundred years under Spanish rule.
One of the more zealous answers framed the topic within a nationalist framework, lionizing the concept of "Filipino time" by saying "if ever there was an unsuccessful case of imposing Western... cultural standards on Filipino culture, it is our stubborn refusal to follow 'objective' time... Filipinos (and other non-western cultures) refuse this notion of time."
Sa... pag-uugnay sa pagkahuli at kapangyarihan, mahalagang idiin ang paggana ng kasadyaan, sapagkat tanging alinsunod din lang sa intensiyonalidad na ito naaari ang pagiging makapangyarihan ng nasabing kumpas ng pagkahuli. Sa ibang salita, ang pagkahuli ay naaari lang bilang manipestasyon ng kapangyarihan ng isa sa abot ng kaniyang pagnanais para sa gayong pagkahuli: hindi ito basta pagkahuling dulot ng pagkakaipit ng isa sa kung anong hindi inaasahang pagkakataon... kung hindi ang kaniyang pagkahuli sa kabila ng marahil kawalan ng mga katulad na mapag-antalang pagkakataon. (In relating tardiness with power, it is necessary to emphasize the deliberateness at work, for it is only through intentionality that such tardiness can be powerful. In other words, tardiness can only be a manifestation of one's power to the extent of their desire for such belatedness: it is not a mere tardiness due to one's being hindered by an unexpected circumstance... but their lateness despite the absence of a similar impeding encounter.)
From an equivalent viewpoint today can we explain, say, "Filipino time" as a quality lingering over from the "timelessness" of our old culture, and as a dogged resistance against the advent of the foreign tyrant clock, and as a sign of the effort it cost to readjust from clockless to clocked time; but to identify the problem with a sentiment - that, bah, we were unchanged by the clock - would be not pride but prejudice, and grossly simplistic.