Reviewer for DISS

Lesson 9: Philippine Values: Social Acceptance

Social Acceptance
● American Jesuit Antrophologist, Frank Lynch, 1968
● Manifested when one is not rejected or criticized by others
● Being taken by one’s fellow for what a person is, and is treated based on his or her
social status
● Two Values help attain social acceptance
I. Smooth Interpersonal Relationship (SIR)
a. Means being agreeable, even under circumstances and of
keeping quiet or out of sight when discretion passes the word. It
means sensitivity to what other people feel at any given moment.
b. He constructed with the american way of being “brutally frank.”
c. An ability at coping with others through avoidance of outward
signs of conflict.
II. Shame and Self-esteem (Amor propio)

Under SIR there are Pakikisama, Euphemisms and Go-Between.

Pakikisama - Accompany or go along with. accepts the decision of the leader or the majority of
the group in order to give the impression that the group's decision is unanimous. Conceding.

Euphemisms - Sugarcoating. Conveying a disagreeable truth, opinion, or request as politely as

possible.

Go-Between - A middle person who mediate between two people for an uncomfortable request,
complaint, etc.

Shame and Self Esteem

● Jocano, 1999
● Hiya & Amor propio
● “Specific rules of conduct” that are followed by Filipinos to prevent conflicts based on
emotional standards or damdamin to happen.

!! Lynch, 1963 defines hiya as an uneasy feeling that comes with being aware of being in a
socially inappropriate position or performing an action that is unacceptable to society.

!! Jocano (1999), hiya is a social norm that helps define social behavior, particularly those
involving "face-to-face relations."
Self-esteem, or amor propio, is a special defense against severe interpersonal unpleasantness.
Being sensitive to personal insults demonstrates amor propio. It is considered sensitive not to
gain social acceptance, but to keep one's special acceptance that he or she already has.

Philippine Values: Reciprocity

Reciprocity
● The half American “activist social scientist” Mary Hollnsteiner (now Dr. Mary Racelis)
● She defined it as a code of conduct in which, for each service accepted, whether it is
purposefully sought after or not, there should be a return.
● The type and amount of the return are determined by the relative positions of the parties
involved, as well as the type of exchange being considered.

Contractual Reciprocity
➢ refers to a voluntary agreement between two or more people to act in a certain
way at a specific time in the future.
➢ It involves the equality of reciprocal acts, which means that their proportion and
nature have been determined in advance.

Quasi-Contractual Reciprocity
➢ Uses both types of the code of equality in the return of the favor, which means
that the things exchanged may be different but should be equal in worth.
➢ The terms of repayment are not implicitly discussed.
➢ Reciprocity is automatic in this classification, and no prior arrangements are
required.

Utang na Loob (Debt of Gratitude)

➢ This is created when individuals from two different groups exchange goods or
services.
➢ It compels the recipient to express his or her gratitude by returning the favor with
eagerness to ensure that he or she is free of debt.
➢ There is an unequal settlement with no previous deal, explicit or implicit, on the
nature or amount of the return in utang na loob reciprocity.
Lesson 10: Indiginizing Social Sciences

Indigenization Movement in the Social Sciences

● Indigenization (pagsasakatubo) is a socio-cultural and academic movement in former
Third World colonies that aims to rediscover, relearn, and re-apply traditional and
indigenous cultural forms and systems that are true indicators of national identity.
● Renato Constantino “decolonized Filipino.”

“indigenization from within” “indigenization from without”.

➔ Indigenization from within derives concepts and methodologies from actual local Filipino
cultural experiences.
➔ Indigenization from without merely adopts western or foreign ideas, translates them into
the local language, and applies them in the local setting.

Sikolohiyang Pilipino

➢ Virgilio G. Enriquez, Psychology

● Founder of Pambansang Samahan sa Sikolohiyang Pilipino
● Founder of Philippine Psychology Research and Training House (PPRTH)
● Chairperson of UP Department of Psychology
● President of Psychological Association of the Philippines
● Opened the door of developing a systematic way of studying, thinking, and
feeling from the Filipino orientation and perspective.

➢ “psychology that is rooted in the experience, ideas, and cultural orientation of the
Filipinos.”
➢ Rogelia Pe-Pua defined Sikolohiyang Pilipino as an “approach anchored on Filipino
thought and experience as understood from a Filipino perspective.”
➢ Form of postcolonial and liberation psychology.
➢ A countervailing force to the dominant western-oriented psychology.
➢ It rejects mainstream psychology's over-reliance on quantitative approaches to human
behavior research.
➢ UNICEF

Pilipinolohiya
● Prospero R. Covar, Anthropology
Pantayong Pananaw
● Zeus A. Salazar, History

Key Concept in Understanding Sikolohiyang Pilipino

Kapuwa
- it connotes “unity of the self and others.”
- determines how a person interacts with others, whether in his or her in-group
(hindi iba) or out-group (ibang tao).
 - As Enriquez puts it, the ako (ego) and the iba sa akin (others) are one and the
same in kapuwa psychology.

Pakikipagkapuwa
According to Enriquez, pakikipagkapuwa is both a paninindigan (conviction) and
a value; It means accepting and dealing with the other person as an equal.