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Sikolohiyang Pilipino (Filipino psychology) refers to the psychology born out of the
experience, thought and orientation of the Filipinos, based on the full use of Filipino culture
and language. The approach is one of ‘‘indigenization from within’’ whereby the theoretical
framework and methodology emerge from the experiences of the people from the indigenous
culture. It is based on assessing historical and socio-cultural realities, understanding the
local language, unraveling Filipino characteristics, and explaining them through the eyes of
the native Filipino. Among the outcomes are: a body of knowledge including indigenous
concepts, development of indigenous research methods and indigenous personality testing,
new directions in teaching psychology, and an active participation in organizations among
Filipino psychologists and social scientists, both in the Philippines and overseas.
The beginnings of Sikolohiyang Auditorium at U.P. In this conference, the ideas,
Pilipino (Filipino psychology) concepts, and formulations of Sikolohiyang Pilipino
were formally articulated.
From the beginning of the periods when the
Philippines was colonized by Spain, and then the What is Sikolohiyang Pilipino
USA, academic psychology, or the psychology
taught in schools, was predominantly Western in Sikolohiyang Pilipino is anchored on Filipino
theory and in methodology. Many Filipino thought and experience as understood from a
intellectuals, notably the two Philippine heroes Jose Filipino perspective (Enriquez, 1975). The most
Rizal and Apolinario Mabini, expressed important aspect of this definition is the Filipino
dissatisfaction at the pejorative interpretations of orientation. For centuries, Filipino behavior has
Filipino behavior by Western observers. This been analyzed and interpreted in the light of
disenchantment continued as Filipinos struggled to Western theories. Since these theories are inevitably
assert their national and cultural identity. culture-bound, the picture of the Filipino has been
inaccurate, if not distorted.
In the 1960s, many Filipino intellectuals and
scholars were already sensitive both to the Enriquez (1985) later defined Sikolohiyang Pilipino
inadequacy as well as the unfairness of the Western- as ‘‘the study of diwa (‘psyche’), which in Filipino
oriented approaches to psychology. For instance, in directly refers to the wealth of ideas referred to by
the area of personality, the Western approach in the philosophical concept of ‘essence’ and an entire
research of not being enmeshed and bound by the range of psychological concepts from awareness to
culture being studied has resulted in a motives to behavior’’.
characterization of the Filipino from the
‘‘judgmental and impressionistic point of view of It must be stressed at the outset though that
the colonizers’’ (Enriquez, 1992, p. 57). For developing a particularistic psychology such as
example, the predisposition to indirectness of Filipino psychology is not anti-universal inasmuch
Filipino communication was regarded as being as the ultimate aim of Sikolohiyang Pilipino is to
dishonest and socially ingratiating and reflecting a contribute to universal psychology, which can be
deceptive verbal description of reality (Lawless, realized only if each group of people is adequately
1969, cited in Enriquez, 1992) rather than a concern understood by themselves and from their own
for the feelings of others. perspective. Sikolohiyang Pilipino is a step towards
contributing to universal psychology.
It was in the early 1970s that this was initiated when
Virgilio Gaspar Enriquez returned to the Philippines Initial work on developing Sikolohiyang Pilipino
from Northwestern University, USA with a Ph.D. in concentrated on a type of indigenization which is
Social Psychology and lost no time in introducing based largely on simple translation of concepts,
the concept of Sikolohiyang Pilipino (Filipino methods, theories and measures into Filipino. For
Psychology). Together with then-chairman of the example, psychological tests were translated into
Department of Psychology at the University of the the local language, modified in content, so that a
Philippines (U.P.), Dr. Alfredo V. Lagmay, Philippine-type version of the originally borrowed
Enriquez embarked on a research into the historical test was produced. On the other hand, another type
and cultural roots of Philippine Psychology. of indigenization was given more emphasis after the
translation attempts failed to capture or express a
From these researches, a two-volume bibliography truly Filipino psychology. This is called
on Filipino psychology and a locally developed indigenization from within (as against
personality test, Panukat ng Ugali at Pagkatao indigenization from without), which means looking
(Measure of Character and Personality), were for the indigenous psychology from within the
produced. In 1975, Enriquez chaired the Unang culture itself and not just clothing a foreign body
Pambansang Kumperensya sa Sikolohiyang with a local dress.
Pilipino (First National Conference on Filipino
Psychology) which was held at the Abelardo
The principal emphasis of Sikolohiyang Pilipino is It’s against a psychology that perpetuates
to foster national identity and consciousness, social colonial status of the Filipino
involvement, and psychology of language and Psychological practice in a Philippine
culture. It is thus concerned with proper context
applications to health, agriculture, art, mass media, It is concerned with both science and
religion, and other spheres of people’s daily life. humanistic approaches
It also maintains mentalism-behaviorism
In his 1975 article on the bases of Sikolohiyang approach
Pilipino on culture and history (Enriquez, 1975) and It is not inconsistent with a universal
a 1976 article on perspectives and directions of psychology
Sikolohiyang Pilipino (Enriquez, 1976), he
distinguished Sikolohiyang Pilipino (Filipino Development of indigenous concepts and theories
psychology) from Sikolohiya sa Pilipinas
(psychology in the Philippines – the general form of There is a good deal of literature on the Filipino
psychology in the Philippine context) and personality which has become available. The
Sikolohiya ng mga Pilipino (psychology of the Filipino personality is a popular area of study of
Filipinos – theorizing about the psychological many foreign scholars who came to the Philippines.
nature of the Filipinos, whether from a local or a
foreign perspective).
UTANG NA LOOB
AMONG INSIDERS: Utang na loob was translated by Kaut
Maki PAGPALAGAYANG-LOOB (1961) as ‘‘debt of gratitude’’.
(rapport/mutual trust) Andres (1994, pp. 190–191) defined it,
Maki SANGKOT following Kaut’s logic, as ‘‘the principle of
(involvement/joining others) reciprocity incurred when an individual
Maki ISA helps another.
(oneness, unity with) Hollnsteiner (1961) took this interpretation
further by claiming that the recipient of the
PAKIRAMDAM favor is forced ‘‘to show his (sic) gratitude
(Knowing Through Feeling or Tacit Knowing; properly by returning the favor with interest.
Participatory Sensitivity) Looking at utang na loob more closely in
A unique social skill inherent in Filipino the context of Filipino culture, it actually
personhood. means ‘‘gratitude/solidarity’’.
A request to feel or to be sensitive to It is not necessarily a burden as the word
There is ‘‘hesitation to react, attention to ‘‘debt’’ connotes, because in the Filipino
subtle cues and non-verbal behavior in pattern of interpersonal relations.
mental role-playing It is a beautiful element of Filipino
interpersonal relationships that binds a
KAGANDAHANG LOOB person to his or her home community or
SHARED HUMANITY (Pagkamakatao) home country.
genuine acts of generosity, kindness and
caring PAKIKISAMA
Pakikisama was identified by Lynch (1961,
Accomodative Surface Value: HIYA 1973) as a Filipino value, giving it the
Hiya - Sibley (1965), an American scholar, English translation of maintaining ‘‘smooth
translated hiya as ‘‘shame’’. interpersonal relations’’ by going along with
Lynch (1961) saw hiya as ‘‘the the group or the majority decision, i.e.,
uncomfortable feeling that accompanies conformity.
pakikibaka (‘‘resistance’’)
Bahala na (Confrontative Surface Value) as core value
Has no exact English translation kapwa (‘‘shared identity’’)
Bostrom (1968) was the first psychologist to as pivotal interpersonal value
analyze this value by comparing it with Pakikiramdam (‘‘shared
American fatalism inner perception’’)
Thomas Andres defines bahala na as ‘‘the as linking socio-personal value
Filipino attitude that makes him accept kagandahang-loob (‘‘shared
sufferings and problems, leaving everything humanity’’)
to God. ‘Bahala na ang Diyos (God will as societal values
take care of us)’ . . . karangalan (‘‘dignity’’),
Lagmay (1977) explained that bahala na is katarungan (‘‘justice’’), and
not ‘‘fatalism’’ but ‘‘determination and kalayaan (‘‘freedom’’)
risk-taking’’.
Rather, they are telling themselves that they
are ready to face the difficult situation
before them, and will do their best to
achieve their objectives
2 Modelo ng Pananaliksik
Katutubong Pamamaraan ng Pnanaliksik (KPP)
1. Iskala ng Mananaliksik - Metodong
ginagamit ng isang mananaliksik sa
sikolohiya sa pagtatarok ng diwa ng
Kalahok
Pinagmulan
(Socio-political origins), which corresponds
Indigenous Research Methods to a socio-political dimension.
This dimension corresponds to the narrow
1. PAKAPA-KAPA - means groping (field definition of citizenship as stated in the 1987
method) -searching, probing into an Constitution.
unsystematized mass of social and cultural
data to be able to obtain order, meaning, and Kinalakhan
directions for research “kinalakhan” (cultural roots), revolves
2. PAKIKIPAG-KUWENTUHAN - An around
occasion for exchange of information, ideas, participation and being immersed in a
insights, and opinions also it is a sharing of cultural milieu acknowledged as Filipino.
beliefs, thoughts, and experiences.
An informal, free, as well as a social process
of exchanging information, thoughts, and Kamalayan
knowledge that is part of human daily “kamalayan” (consciousness).
activities. The responses in this dimension are
3. PAKIKIPAGPALAGAYANG-LOOB – associated with awareness of the self as
this displays mutual trust between the Filipino, acceptance of membership in the
researcher and the participants, hesitation category “Filipino”, and also pride in this
and timidity are set aside in terms of acts membership
and words
4. PAGDALAW-DALAW – refers to frequent Babaw at Lalim (Surface and Depth):
visits of the researchers to the participants Filipinoness as an ethical standard
place to establish rapport
5. PAKIKITUNGO-civility with Filipino-ness refers to the quality of being
6. PAKIKISALAMUHA-interaction with Filipino.
7. PAKIKILAHOK -participation with ◦ Pilipino sa Pangalan
8. PAKIKIBAGAY -in accord with/level of • An image of a passive citizen
conforming • Individual may accept or
9. PAKIKISAMA - being along with/level of recognize that he or she is a
adjusting Filipino but may not be
10. PAKIKIPANULAYAN - Residing in the involved in activities that
research setting. Researcher lives, sleeps and highlight the identity.
eats with the host ◦ Pilipino sa Puso
• Someone who considers
Filipino-ness a conviction
NATIONAL IDENTITY • Filipino-ness has become
One of the most complex, even most highly internalized or integrated
contested, concepts in this modern era with the loob.
Has been the rallying cry of the colonized
But at the same time, it also served as fuel Loob at Labas (From within and without):
for the oppression and discrimination of Filipino as a social category
Loob refers to those ideas that are deemed
important and relevant in relation to the self
Labas is considered as irrelevant and
unimportant