GROUP 7

Kristine Ann Bacalso 3 AB-Psychology A

Written Report
Filipino Psychology
Filipino Values
Topic Outline
• THE BEGINNING OF FILIPINO VALUES
• 4 FILIPINO VALUES
Learning Outcomes
At the end of the presentation and discussion, students are able to:
• Identify the beginning the Filipino Values
• Differentiate the interpretation of Filipino Values from Foreign & Filipino Scholars
• Describe the types of Filipino Values

The Beginning of Filipino Values

There is a good deal of literature on the Filipino personality which has become
available. The Filipino personality is a popular area of study of many foreign scholars
who came to the Philippines.
• Use language interpreters
• has published their versions of Filipino Values
• without actually, really immersing themselves in the culture of the people
• These ‘‘Filipino values’’, together with other colonial interpretations offered by the
foreign scholars, have been transmitted from one generation to another
Enriquez was critical of this approach to the study of Filipino values. He encouraged
Filipino scholars to take a second look at these values using a Filipino orientation.
• Filipino scholars to take a second look at these values using a Filipino
orientation. Social scientists such as Lagmay, Salazar, and Bonifacio took up the
challenge in their own research.
Filipino Values
BAHALA NA
HIYA
UTANG NA LOOB
PAKIKISAMA VS. PAKIKIPAGKAPWA

Bahala na
Bahala Na. The Filipino cultural value of bahala na has no exact English translation
• Lynn Bostrom (1968) was the first psychologist to analyze this value by
comparing it with American fatalism
• Thomas Andres published the Dictionary of Filipino Culture and Values, he still
defines bahala na as ‘‘the Filipino attitude that makes him accept sufferings
and problems, leaving everything to God

Dr. Alfredo Lagmay (1977)

• bahala na is not ‘‘fatalism’’ but ‘‘determination and risk-taking’’.
• When Filipinos utter the expression ‘‘Bahala na!’’ they are not leaving their fate to
God and remaining passive
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. The expression is a
way of pumping courage into their system so that they do not buckle down. In fact,
even before they have said ‘‘Bahala na!’’ they have probably done their best to
prepare for the forthcoming situation

Reference:
Marcelino, E., Pe-Pua, R.(2000) Sikolohiyang Pilipino (Filipino psychology): A legacy of
Virgilio G. Enriquez Retrived from https://onlinelibrary.wiley.com/doi/pdf/10.1111/1467-
839X.00054
 Hiya and Utang Na Loob
Written report by: Ma. Monica A. Galleon

HIYA:

● Is a Filipino value characterized by active and sacrificial self-control of

one's own for the sake of others
● W. Sibley (1965) translated hiya as “shame”
● Hiya, according to Frank Lynch (1961) , is “the uncomfortable feeling that
accompanies awareness of being in a socially unacceptable position, or
performing a socially unacceptable action”
● Tomas D. Andres (1994) describe hiya as “an ingredient in why Filipinos
overspend during fiestas in order to please their visitors, even to the extent
of going into debt”
● According to A. Bonifacio (1976) to Filipinos the word hiya change
meaning depending on the affixes added to it
● Z. Salazar (1981, 1985b) said that the more appropriate translation of hiya
in English is not “shame” but “sense of propriety”

UTANG NA LOOB:

● A Filipino value that enables Filipinos to meet the demands of the world
around them
● Translated by C.R. Kaut (1961) as “debt of gratitude”
● Andres defined it as “the principle of reciprocity incurred when the
principle of reciprocity incurred when an individual helps another. The
helped then feels an obligation to repay his debt by sending gifts. It is often
not clear when a debt has been fully paid, so that the relationship becomes
an ongoing one”
● Virgilio Enriquez (1977) dared to speculate that there is an element of
wanting to promote reciprocity which is useful for maintaining the image
of the colonizer as benefactor
● Looking closely to the context of Filipino culture, utang na loob actually
means “gratitude/solidarity”
● This is express in the popular Filipino saying: “ang hindi marunong
lumingon sa pinanggalingan ay hindi makakarating sa paroroonan”
References:

● <i>Sikolohiyang Pilipino</i> (Filipino psychology): A legacy of Virgilio G.

Enriquez
● In Defense of Hiya as a Filipino Virtue
● Kapwa: The Self in the Other: Worldviews and Lifestyles of Filipino
Culture-Bearers

Reporter: PETRAS, Reigel Rhee C.

Yr/Crs/Sctn: 3 AB Psychology A
Subject: Filipino Psychology

UNIT 3A-a. THE FILIPINO VALUES

Part III: Pakikisama vs. Pakikipagkapwa

PAKIKISAMA
 Lynch (1961, 1973) identified “pakikisama” as a Filipino value, with the English
translation of maintaining “smooth interpersonal relations” by going along with the group
or the majority decision.
- The ability of a person to get along with others to maintain good and harmonious
relationship (i.e. conformity) and implies camaraderie and togetherness in a group
and the cause of one’s being socially accepted.
 Nadal (2009) translates pakikisama as to be accepted, admired, and celebrated and to
avoid calling attention to oneself as cited by Franco (2015).
PAKIKIPAGKAPWA
 Treating the other person as kapwa or fellow human being (Enriquez, 1978, 1944).

Enriquez (1978) began unfolding the concept of kapwa (shared identity).

 It is not maintaining smooth interpersonal relationships that Filipinos are most concerned
with, but pakikipagkapwa (Enriquez 1978, 1994).
In Filipino social interaction, one is immediately ‘‘placed’’ into one of these two categories;
and how one is placed determines the level of interaction one is shown.
Two categories of Kapwa:
1. Ibang-Tao (outsider)
 The interaction can range from pakikitungo (transaction/civility with), to
pakikisalamuha (interaction with), to pakikilahok (joining/participating), to
pakikibagay (in-conformity with/inaccord with), and to pakikisama (being along
with).
2. Hindi-Ibang-Tao (“one-of-us”)
 pakikipagpalagayang-loob (being in-rapport/understanding/ acceptance with), or
pakikisangkot (getting involved), or the highest level of pakikiisa (being one
with).
The area of Filipino personality developed as a strong area using the Sikolohiyang Pilipino
perspective (Pe-Pua & Protacio-Marcelino, 2000). The Filipino is a blend of East and West.
The Western influence can be seen more in external ways – dressing, liking for hamburger
and other food, Western music and dance, etc. However, the internal aspect, which is at the
core of his pagkatao (personality), is Asian – deference for authority, modesty/humility,
concern for others, etc.

References:
Franco, M.A. (2015). Therapist Characteristics That Filipino Americans Perceive as Salient
Factors in Effective Psychotherapy. Retrieved from
https://slideplayer.com/slide/3941993/.
Pe-Pua, R. & Protacio-Marcelino, E. (2000). Sikolohiyang Pilipino (Filipino psychology):
A legacy of Virgilio G. Enriquez*. Asian Journal of Social Psychology (2000) 3: 49–71
https://onlinelibrary.wiley.com/doi/pdf/10.1111/1467- 839X.00054
 GROUP 8

DONNAH RUTH L. BACUDO 3 AB PSYCH A

GROUP 8 WRITTEN REPORT PART 1 – CORE VALUES OR KAPWA

Pivotal Interpersonal Value: Pakikiramdam

 Pivotal - of crucial importance in relation to the development or success of
something else
 Pivotal Interpersonal Value refers to values that are important in our
interpersonal interaction with other people.
 Pakikiramdam is defined as a “request to feel or be sensitive to (Pe-Pua &
Marcelino, 2000).”
 It is a shared feeling, a kind of ‘‘emotional a priori’’. There is ‘‘hesitation to react,
attention to subtle cues, and non-verbal behavior in mental role-playing (if I were
in the other’s situation, how would I feel)’’. In other words, it is ‘‘feeling for
another’’, exercising great care and deliberation.
 The function of this value is to act as the processor or the pivot that spins off
the surface values from the core value of kapwa (Enriquez, 1993).
 Also, people without the “pakiramdam” cannot possibly have “pakikisama” and
“utang na loob”. Similarly, we cannot expect “hiya” from a person who does not
have pakiramdam within themselves. 
 Pakikiramdam is especially useful in conducting research in the rural areas. 
 “Our surface values vary cross-culturally.”
 Even pakiramdam’s relative importance is determined by cultural imperatives but
not with kapwa.
  Kapwa lies at the very core of our Philippine value system. He stated that
this core value does not just define our personality, but also our own personhood
or pagkatao. 

Concept of a Masamang Tao

 A person who does not exhibit the accommodative values of the the hiya,
utang na loob and pakikiramdam is referred to as a masamang tao.
 The absence of each of these accommodative values is labeled by Enriquez as:
 a. walang pakikisama (one inept at the level of adjustment), 
 b. walang hiya (one who lacks a sense of karangalan/self propriety), 
 and c. walang utang na loob (one who lacks adeptness in respecting a
shared dignity, karangalan and kagandahang-loob).
 The person characterized as walang pakiramdam is considered worse off than
any of the three “evil” characters.
 This can be captured in our Filipino word called manhid, but being called walang
kapwa is worse than the former.

Summary
 Pakikiramdam is defined as a “request to feel or be sensitive to (Pe-Pua &
Marcelino, 2000).”
 The function of this value is to act as the processor or the pivot that spins off
the surface values from the core value of kapwa (Enriquez, 1993).
 People without the “pakiramdam” cannot possibly have “pakikisama” and “utang
na loob”. Similarly, we cannot expect “hiya” from a person who does not have
pakiramdam within themselves. 
 “Our surface values vary cross-culturally.”
 Kapwa lies at the very core of our Philippine value system. It is stated that
this core value does not just define our personality, but also our own personhood
or pagkatao. 
  A person who does not exhibit the accommodative values of the the hiya, utang
na loob and pakikiramdam is referred to as a “masamang tao”.
 The absence of each accommodative values is labeled by Enriquez as:
 a. walang pakikisama (one inept at the level of adjustment), 
 b. walang hiya (one who lacks a sense of karangala/self propriety), 
 and c. walang utang na loob (one who lacks adeptness in respecting a
shared dignity, karangalan and kagandahang-loob).

References
 Pe-Pua, R., & Protacio-Marcelino, E. A. (2000b). Sikolohiyang Pilipino (Filipino
psychology): A legacy of Virgilio G. Enriquez. Asian Journal of Social Psychology,
3(1), 49–71. https://doi.org/10.1111/1467-839x.00054
 Enriquez, V. G. (1993). Developing a Filipino psychology. In U. Kim & J. W.
Berry (Eds.), Indigenous psychologies: Research and experience in cultural context
(pp. 152–169). Sage Publications, Inc.

Renz Danielle C. Garzon

3-AbPsychology-A

GROUP 8: CORE VALUES OR KAPWA WRITTEN REPORT

PART 2 - PAKIKIPAG-KAPWA

The core value of Filipino personhood is kapwa. This idea of a “shared self” opens up the heart-
doors of the I to include the Other. It bridges the deepest individual recess of a person with
anyone outside him or herself, even total strangers. Here, it is not important if you are rich or
poor, or status in society. “People are just people in spite of their age, clothes, diplomas, color or
affiliations” said the Visayan artist Perry Argel. 
Kapwa is the “unity of the one-of-us-and-the-other”, according to Virgilio Enriquez, who
declared the concept as a Filipino core value. He upheld that kapwa implied moral and normative
aspects that obliged a person to treat one another as fellow human being and therefore as equal.
Such a position was “definitely inconsistent with exploitative human interactions,” he insited.
But he also foresaw that this Filipino core value was threatened by spreading Western influences,
when he wrote: “...once AKO starts thinking of himself as separate from KAPWA, the Filipino
‘self’ gets to be individuated as in the Western sense and, in effect, denies the status of KAPWA
to the other.”

Today, most people who hear the word “kapwa” think of their neighbor. But standard Tagalog
dictionaries like Vito Santos’ render kapwa as “fellow being” and “other person.” And older,
Spanish dictionaries translate kapuwa as “both” and “the one and the other”, or “others.”

From all these, Enriquez concluded that the original Filipino idea of “others” was inclusive. He
wrote: “The English “others” is actually used in opposition to the “self,” and implies the
recognition of the self as a separate entity. In contrast, kapwa is a recognition of a shared
identity, an inner self shared with others.”

He also said: “A person starts having a kapwa not so much because of a recognition of status
given him by others but more so because of his awareness of shared identity. The ako (ego) and
the iba-sa-akin (others) are one and the same in kapwa psychology.”

Kapwa has two categories, Ibang Tao (other people) and Hindi Ibang Tao (not
other people). 

There are two categories of kapwa: the Ibang-Tao (outsider) and the Hindi-Ibang-Tao
(‘‘one-of-us’’). In Filipino social interaction, one is immediately ‘‘placed’’ into one of these
two categories; and how one is placed determines the level of interaction one is shown.
For example, if one is regarded as ibang-tao, the interaction can range from pakikitungo
(transaction/civility with), to pakikisalamuha (interaction with), to pakikilahok
(joining/participating), to pakikibagay (in-conformity with/inaccord with), and to
pakikisama (being along with).
 If one is categorized as hindi-ibang-tao, then you can expect pakikipagpalagayang-loob
(being in-rapport/understanding/ acceptance with), or pakikisangkot (getting involved),
or the highest level of pakikiisa (being one with).

RODRIGO, ZHARLA MABBU M. 3 – AB PSYCHOLOGY A

GROUP 8: CORE VALUES: KAPWA

PART 3: KAGANDAHANG-LOOB (SHARED HUMANITY)

Kagandahang-loob is a Filipino value that encourages genuine acts of generosity and

nurturing, both of which stem from true feelings for others—empathy.

In Philippine ethical discourse, kagandahang-loob is a crucial notion. It is widely

recognized as a fundamental component of morally acceptable activity. The literal
meanings of the words that make up the term can be used to try to understand
kagandahang-loob. The source of the term ‘kagandahan’ is ‘ganda,’ which means
‘beautiful.’ ‘Loob,’ on the other hand, implies ‘within.’ As a result, ‘kagandahang-loob’
might mean ‘beauty within.’ 

Kagandahang-loob is a social-personal value which means; what lies within your

kalooban (inner sel/will). It can be associated with other types of loob;

 Lakas ng loob, tibay ng loob, sama ng loob

 Kalooban (what lies within)
 Nilooban (violated within)
  Understood in relation to kapwa (how one relates and acts towards your
kapwa

Kagandahang-loob can be compared to picking of fruits. We should becautious of

choosing a fresj-looking and lush fruit, which when opened, could be rotten inside. In
the same manner, our bodies which might be strong and healthy, houses “loob”

To demonstrate kagandahang-loob is to reveal one’s inner self to another. It is to

demonstrate to the other that one cares. And one might demonstrate that one is sincere
by taking positive deeds. As a result, displaying kagandahang-loob entails not only
allowing people to observe it, but also conveying it to them. There must be some sort of
transmission. There must be a concerted attempt to make someone else a receiver. To
convey kagandahang-loob is to share a part of oneself to help others. This method of
communication conveys real concern and, by extension, affection and similar to Jesus’
pedagogy, kagandahang-loob instructs us to love others as we lover ourselves. For
example, an individualism is linked in family dependency because the Estern concept
believes the individual need the community and vice-versa.

Because kagandahang-loob is externally manifested in deeds that benefit others, it is

these manifestations that usually capture people’s attention. The word “loob” is used
instead of other Filipino words like “kilos” or “gawa,” which refer to physical activities,
indicating the importance placed on the purposeful component of human activity. The
integration of intention or will with the physical component of acts should be
emphasized. It would be incorrect to make ethical judgments about physical acts
without considering the motivations and intentions of the person performing the act. 

What matters most in the context of kagandahang-loob is that beneficial activities are
defined by favorable attitudes toward the intended recipients. It is insufficient that they
provide advantages, either directly or indirectly. The actual advantages may not even be
necessary in the calculation of moral worth. The kagandahang-loob that characterizes
the act has the most weight. 
 Last but not least, kagandahang-loob, or “shared nobility”, is a key principle of Filipino
personhood. It can also be translated as benevolence. Kagandahang-loob acts as a
grounding force for kapwa and pakiramdam. These are the fundamentals: God is a
good God. Learning, producing, and sharing are all important aspects of life. Even if
there are difficulties, it is nice. Each sunrise ushers in a new day and a fresh horizon.
There is always the possibility of success. 

REFERENCES

Katrina de Guia, P. (2005). Indigenous Filipino Values: A Foundation for a Culture of Non-
Violence. Pasig: Anvil Publishing Inc.

 Christine Carmela R Ramos. (2020, November 24). Filipino values and kagandahang
loob Ramos DAL [Video]. Youtube. https://youtu.be/iriflDrdWBE

Bridging Leaderhsip Insititute. (2020, April 17). Filipino Psychology and Crisis
Leadership [Video]. Youtube. https://youtu.be/8sog9LhzxDE

GROUP 9

Name: BJ Bernardo-Jose D. Baldomero Date: 11/11/21

Yr/Crs/Sec: 3 AB Psychology – A

Reporter 9 – Part 1 Writing Report

Zeus Salazar
- A Filipino historian and proponent of Pantayong Pananaw, a self-reflective view
in the study of Philippine history.
- He finished his B.A. in History at the University of the Philippines Diliman and his
Ph.D. in Ethnology at Sorbonne University in Paris, France.
- His pioneering works include Ang Pilipino sa Agham Panlipunan at Pilosopiya;
Pantayong Pananaw (1991); Ugat at Kabuluhan (1997); Liktao at Epiko: Ang
Takip ng Tapayang Libingan ng Libmanan, Camarines Sur (2004).
- He was Dean of the College of Social Sciences and Philosophy of the University
of the Philippines Diliman from 1991 to 1994.
Reporter 2 – Jucille Kate Javier

SALAZAR’S KALULUWA AT BUDHI

  
The words “kaluluwa”, “ikaruruwa” or “inikaduwa” are derived from the words
“duwa”, to which means “dalawa” that translates to “two” because of the two states of
the soul; ang tambalan ng kaluluwa at katawan, and pansariling kalagayan ng
kaluluwa. (Manuel)
 
            According to Salazar, kaluluwa is batis ng buhay at ginhawa. The Cebuano
word “ginhawa” translates to the tagalog word “hininga”. Filipinos believe that when a
person dies, that person dies because “mawawalan ng hininga”

 
            Kung namamatay ang tao, ang kanyang kaluluwa ay yumayao o
pumapanaw.  Ang kaluluwa ay kumakalag sa katawan ng tao.  Sa sementeryo ay
madalas nating Makita na ang bansag ay “Sumalangit Nawa.”  Ang “nawa” sa Malayo-
Polynesia ay “nawa” sa lumang tagalong na tumutukoy sa espiritu o kaluluwa.  Kung
gayon, ang tahasang kahulugan ng SLN ay “ang nawa, kalag, kaluluwa, anito, esppiritu,
atbp., sana ay sumalangit.”  Ang salitang “yawa” sa Cebuano ay masamang uri ng
kaluluwa.

Ang kaluluwa ng tao, kapag pumanaw, ay nagiging anito.  

Dalawang uri ng anito

(1) ang anito ng ating ninuno
(2) ang anitong nagbabantay sa ating kalikasan.  

Sa Benguet at mayroong silang tinatawag na “puun ti balay” (ancestral

house).  Ito ang pinalalagakan ng mga kagamitan ng yumao.  Dito rin naninirahan ang
anito ng ating mga ninuno.   Ang puun ti balay ay mayroon ding iniingatang
“chilos.”  Ito’y uri ng ritwal na dapat gampanan pana-panahon ng mga kamag-anakan
ng yumao.  Upang maipatupad ito, may lupang ipinamana na ang kita ay ginugugol sa
paghahanda taun-taon.
 
            Ang pag-alis ng kaluluwa sa katawan ng tao ay maaaring pansamantala
lamang, ito’y siyang nagdudulot ng pagkaksakit o pagkawala ng malay o bait. Puwede
ring maglagalag ang kaluluwa kung natutulog ang tao sa pamamagitan ng panaginip o
kung ito’y “In a state of trance” sa pag-awit ng epiko.

Sa pansamantalang pagkawala ng kaluluwa sa katawan ng tao, maaaring ang

isang katawan ay mapasukan ng ibang kaluluwa.  Ang ganitong phenomenon ay
tinaguriang langkap, lapi, sanib.  Ang kaluluwa na sumasanib o lumalangkap ay siyang
nagpapagalaw ng tao.   Ang katawang ng tao ay nagiging kasangkapan ng kaluluwang
lumalangkap o sumasapi.  Tingnan ang mga sumusunod na babasahin: Abrera, Lieban,
Tan at Terada.
 
            Noong unang panahom at magpahanggang ngayon, ang babaylan, baglan,
katalonan, mambunong at talaytayan ang nakapagaalis ng langkap o sapi sa
papamagitan ng karapatang ritwal gaya ng tawas, pagbuhos ng kumukulong tubig sa
katawan ng sinasapian na hindi ito nalalapnusan o pag-ipit ng pakpak ng manok sa
Pagitan ng daliri nng sinasapian, nagagalwa o linalangkapan.  Ibinabalik nila ang dating
kaluluwa ng may katawan.
 
            Ang pagkataong Pilipino sa konteksto sa kaluluwa ay may ilang tambalang
kategorya:  (1) maganda/pangit na kaluluwa, (2) matuwid/haling na kaluluwa at (3)
dalisay/maitim na kaluluwa.
 
            Ang budhi ay katambal ng kaluluwa.  Kung ang kaluluwa ay siyang
nagpapagalaw ng buhay, ang budhi naman ay siyang humuhusga sa buhay na
naganap na.  Ang budhi ay nag-uusig at siya ring umuukit.  Ang pagsisisi at paghingi
ng kapatawaran, pati na rin ang pagbabayad ng anumang masamang nagawa, ang
maaaring magpatigil sa budhi sa pagpapatuloy ng panguusig at pang-uukilkil
nito.  Marahil, ito ang kalagayan ng mga kaluluwang ligaw, ligalig at lagalag kaya hindi
matahimik hanggang hindi makapagparamdam at ipinagdarasal.

Julla Deah E. Sajiran. 3 AB-Psychology

Salazar&#39;s Concept of Budhi

Ang budhi ay katambal ng kaluluwa. Kung ang kaluluwa ay siyang nagpapagalaw ng

buhay, ang budhi
naman ay siyang humuhusga sa buhay na naganap na.
BUDHI
Ang budhi ay nag-uusig at siya ring umuukit. Ang pagsisisi at paghingi ng kapatawaran,
pati na rin ang
pagbabayad ng anumang masamang nagawa, ang maaaring magpatigil sa budhi sa
pagpapatuloy ng
panguusig nito.
Konseptong Budhi
 Ang konseptong budhi ay ginagamit na panghusga sa katangiang moral ng kaluluwa.
 Malinaw ang gamit nito sa pagtantiya ng kalidad ng konsiyensiya ng isang tao.
 Hindi ito ang intelektuwal na parte ng karakter kundi ang uri ng kanyang pagkatao na
hinuhusgahan ayon sa kanyang kasaysayan.
 Nakakabit sa kanyang budhi kung sino siya noong nabubuhay pa.
 Kung may maitim siyang budhi ay katambal ito ng kanyang maitim din na kaluluwa.
 Ang may malinis na budhi ay malinis din ang kaluluwa.
 Iniiwasan nilang makatapak sa karapatang pantao; may paggalang at makataong
pagtrato kahit
sa mga maliliit at mga mangmang.
 Ang kaluluwang mga taong ito ay busilak.
BUDHI
 Ang budhi ay hindi kaparis ng konsensiya.
 Ang lokasyon ng konsensiya ay malapit sa kaisipan.
 Ito ang nagtutulak sa pag gawa ng mabuti o masama at nag-uusig kung masama ang
nagawa.
 Ang lokasyon ng budhi, katulad ng kaluluwa, ay laganap sa buong katauhan ng
pagkatao, sa
ilalim o kaibuturan.
 Tulad ng loob, hindi natin maapuhap o maipuwesto ang mga ito sa parte ng ating
katawan.
Tatlong Aspeto ng Budhi:
1. Pagsisisi
2. Pag hingi ng kapatawaran
3. Pagbayad sa anumang masamang nagawa

REFERENCES

delos Reyes-Ancheta R. (2011). ANG ANTROPOLOHIYA NI STO. TOMAS AT ANG

KAALAMANG BAYANG
PILIPINO. Retrieved from: https://www.academia.edu. Retrieved on: October 27, 2021
Aton C. A. (2014). Concept of Kaluluwa and Budhi by Zeus A. Salazar. College Of Arts
And Social Sciences.
Msu-Iligan Institute Of Technology. Bonifacio Ave. Tibanga, Iligan City, Philippines.
Retrieved from:
https://vdocuments.mx/.Retrieved on: October 27, 2021

GROUP 10

UNIT 4A: FILIPINO PSYCHOLOGICAL MEASUREMENTS

KAMAG, Jareeza H. (1st reporter) October 18, 2021

3 – AB Psych A

[Greetings…]

Objectives:
 Learn the history of the development of Filipino psychological measurements
 Know the Panukat ng Ugali at Pagkatao

Topic Outline:
 Development of Indigenous Personality Measurements
 Panukat ng Ugali at Pagkatao (PUP)
Development of Indigenous Personality Measurements

 In the area of Filipino Personality, Enriquez, together with PPRH, developed the
Panukat ng Ugali at Pagkatao (PUP) (Measure of Character and Personality) in
1975 which utilized dimensions of personality that are relevant to Filipinos. While
psychological testing is of Western origin, the substance of the PUP originated
from an understanding of the Filipinos. The test administration procedures were
also adapted to Filipino ways.

 Filipino personality test development efforts have in fact come a long way, as can
be seen in the history of psychological measurement in the Philippines. Reviews
on the status of Philippine psychological measurement in the 1970s and 1980s
pointed out the twin problem of the inapplicability of foreign-made tests and the
dearth of locally developed tests.

 Carlota (1980) noted several trends in personality measurement, citing

developments in the areas of personality testing, and the measurement of
abilities and aptitudes, and of deviant behavior. Guanzon (1985) also noted the
phenomenon of measures being locally developed particularly in the area of
personality measurement. Despite this welcome development, however, she
decried the tendency of local test users to use foreign-made tests lock, stock,
and barrel, with no attempt whatsoever to adapt these tests through item or test
modification, test translation, or development of local norms.

 Cipres-Ortega and Guanzon-Lapeña (1997) documented and organized the

information on both published and unpublished work in the area of psychological
measurement, and saw a recent upsurge in the development of indigenous
psychological measures.

1950s – Handful of tests in educational psychology were locally developed.

1960s – Interest in personality testing of the projective type has grown.

1970s – There were tests developed for self-perception, personality, and

vocational testing.

1980s – With a number of researchers doing studies on the Filipino children and
adolescents, there was an increased interest in personality testing.

1990s – Tests were developed to measure a wide variety of Filipino

characteristics – katalinuhan [intelligence], pagkarelihiyoso [religiosity],
kaasalang sekswal [sexual behavior], kakayahang magdala ng tensyon [ability to
 handle stress], pagkamabahala [anxiety], kahustuhang emosyonal [emotional
stability], kakayahang berbal sa Filipino [verbal ability in Filipino], Filipino
management style, dementia screening, empathy, and trustworthiness

 In the history of Philippine psychological measurement, Enriquez’s Panukat ng

Ugali at Pagkatao (PUP) clearly stands out as one of the first, if not the first,
instruments that are culturally sensitive in its assessment of the Filipino
personality.

Panukat ng Ugali at Pagkatao (PUP)

- Developed by Virgilio G. Enriquez, the test taps specific values, traits and
behavioral dimensions related or meaningful to the study of Filipino personality.
These cultural values were taken from the following: proverbs, social
science studies, interviews with informants etc.

- It is a 160-item test possessing the following items: 24 trait scales (119 items), 2
validity checks (14 items), 19 items of “inaaming ugali” and 8 distractor items.

24 Trait Scales:
 Ambisyon (ambition)
 Katipiran (thriftiness)
 Katiyagaan (perseverance)
 Hirap kausapin (approachability)
 Lakas ng loob (guts/daring)
 Pagkamaalalahanin
(thoughtfulness)
 Pagkamagalang (respectfulness)
 Pagkamausisa (inquisitiveness)
 Pagkapalaaway (aggressiveness)
 Pagkapikon (low tolerance for
joking/teasing)
 Pagkaresponsable
(responsibleness)
 Pagkasalawahan
(ficklemindedness)
 Pagkasunud-sunuran
(conformity)
 Sumpong (mood)
 Tigas ng ulo (stubbornness)
 Pagkamahiyain (shyness/timidity)
 Pagkamapagbigay (generosity)
 Pagkamapagkumbaba (humility)
 Pagkamatulungin (helpfulness)
 Pagkamapunahin (sensitiveness)
 Pagkamapagtimpi (restraint)
 Pagkamalikhain (creativity)

2 Internal Validity Checks:

Pagkakaila (Denial)
 7 items which respondents are expected not to agree with.
 e.g. Palagi akong masaya. (I am always happy.)
Kaugalian (Cultural Norms)
 7 items with which the respondents are expected to agree, because of the
influence on the Filipino culture on their personality.
e.g. Handa akong alagaan ang aking mga magulang sa kanilang katandaan
bilang ganti sa kanilang pag-aaruga sa akin sa aking kabataan. (I am prepared to
take care of my parents in their old age in return for their caring for me in my
childhood.)

19 Identifier Items:
 Items tapping behavioral, attitudinal, or personality characteristics which
respondents may directly admit or deny
  Pagkamadasalin (prayerfulness)
 Kasipagan (industriousness)
 Karangyaan (luxury)
 Katapatan (sincerity/loyalty)
 May kusang loob (initiative)
 Madalas maaksidente (accident-prone)
 Maninigarilyo (smokers)
 Atityud sa sekswalidad bago mag-asawa (attitude towards premarital sex)
 Atityud sa sekswalidad na extramarital (attitude towards extramarital sex)
 Atityud sa homosekswalidad (attitude towards homosexuality)
 Pagsusugal (gambling)
 Pag-inom ng alak (drinking)
 Pananakit sa sarili (aggression towards self)
 Malikhain (creativity)
 Mamimilosopo (contemplativeness)
- A self-administering test and can usually be done in 30 minutes. This test can be
administered individually or in groups.
 For each dimension, items are positively stated and others are negatively
stated.
 For every item, the examinee is asked to indicate with the use of a 5-point
scale his/her degree of agreement about the applicability of the item
through shading circles or computerized input.
 Scale labels: Hinding hindi, Hindi, Walang Masabi, Totoo and Totoong
Totoo
 No item should be skipped by the examinee, each item has only one
answer in the answer sheet.

Pictures:
References:
Coronacion, Ezekiel. (n.d.). PSYCH ASSESSMENT LEC – AS1. Panukat ng Ugali at
Pagkatao (PUP). StuDocu. Retrieved from
https://www.studocu.com/ph/document/university-of-perpetual-help-system-
dalta/bachelor-of-arts-in-psychology/panukat-ng-ugali-at-pagkatao-summarization-of-
pkp/15868254
Indin, Y. (2020). Module in Filipino Psychology. University of Southern Mindanao.
College of Arts and Sciences.
Pe Pua, R. & Protacio-Marcelino, E. (2000). Sikolohiyang Pilipino (Filipino psychology):
A legacy of Virgilio G. Enriquez. Asian Journal of Social Psychology. 3. 49 - 71.
Retrieved from https://onlinelibrary.wiley.com/doi/pdf/10.1111/1467-839X.00054
Tatlong Panukat: Filipino made Psychological Tests. (2015, June 23). Philippine
Psychometricians Licensure Exam Reviewer. Retrieved from
http://psychometricpinas.blogspot.com/2015/06/tatlong-panukat-filipino-made.html

FILIPINO PSYCHOLOGICAL
MEASUREMENTS
By Jeremy Batay-an

Learning Outline:
1. Panukat ng Pagkataong Pilipino (PPP)
 What does it measure
 How was it developed
 How it is used
 Scoring
2. Masaklaw na Panukat ng Loob
 Preliminary Considerations and Procedures
3. Panukat ng Katalinuhang Pilipino (PKP)
 Development of PKP
 General Applications
  Limitations
 Subtests
 Administration
 Scoring

I. PANUKAT NG PAGKATAONG PILIPINO (PPP)

 it was initiated beginning in 1978 and was motivated by several factors such
as:
 lack of agreement among Filipino researchers about the most salient
or prominent dimensions of Filipino personality
 choice of traits was from foreign-made tests
 scarcity/lack/insufficiency of indigenous measures
 is a personality test which assesses nineteen (19) traits. The test is intended
for the age-range of 13 years and above, although usage has mostly been
with adults.
 At present, the PPP is available in the original Pilipino version as well as in
English.
 The primary basis for trait identification and item development was an
inductive and empirical approach whereas the final selection depended on the
internal consistency of items in each subscale.
What does it measure?
 The 210-item inventory which assesses nineteen (19) personality listed
below.
 The 19 traits of the PPP have been clustered into three forms as follows:
 Porma K/Form K – includes those traits that are salient or relevant
for interpersonal relations; 90 items which assesses the following:
 Pagkamaalalahanin (Thoughtfulness)
 Pagkamadaldal (Social Curiosity)
 Pagkamagalang (Respectfulness)
 Pagkamaramdamin (Sensitiveness)
 Pagkamasunurin (Obedience)
 Pagkamatulungin (Helpfulness)
 Pagkamaunawain (Capacity to be Understanding)
 Pagkapalakaibigan (Sociability)

 Porma S/Form S – consists of personal traits; 80 items which

assesses the following:
 Pagkamaayos (Orderliness)
  Pagkamahinahon (Emotional Stability)
 Pagkamapagpakumbaba (Humility)
 Pagkamasayahin (Cheerfulness)
 Pagkamatapat (Honesty)
 Pagkamatiyaga (Patience)
 Pagkaresponsable (Responsibility)

 Porma KS/Form KS – an intelligence-creativity cluster; 40 items

which assesses the following:
 Pagkamalikhain (Creativity)
 Pagkamapagsapalaran (Risk-taking)
 Pagkamasikap (Achievement Orientation)
 Pagkamatalino (Intelligence)

A. How was it developed?

 The initial version of the instrument was written in Filipino language
(Tagalog), had over 400 items, and was administered to a sample of 245
respondents. Item analysis was conducted to select items based on the
item–total correlations, resulting in the 220-item first edition.
 The most recent version of the PPP has 210 items and is available in
English and three other Philippine languages.
 Sixteen (16) of the traits included in the PPP were identified based on the
results of a survey which asked a heterogeneous or mixed or diverse
group of persons: (a) to describe themselves, someone they liked and
someone they disliked; (b) to define traits mentioned; and (c) to provide a
description of a behavior that exemplified a particular trait.
 16 dimensions were identified (top ranked was
pagkamaresponsable (responsibility), added 3 other traits:
pagkamalikhain (creativity), pagkamasikap (achievement
orientation), and pagkamapagsapalaran (risk taking) were
added because of the interest of the researchers.
 The internal consistency reliabilities for varying subgroups of items for
each subtest, the initial item pool was reduced to 220 items; after further
examination of subtest reliability coefficients, the total number of items
was reduced to the present 210 (across the 19 subscales).

B. How is the PPP used?

 Target users: age ranges from 13 years old and above.
  Uses: for research, for screening for employment, screening for
acceptance into programs, for counselling.
 Language: the test was originally constructed in Filipino; English version is
also available.
 Administration:
 The test may be administered to groups or individual; for test
takers who are proficient in reading and writing in Pilipino and/or
English, the test may be self-administered. Test booklets are
reusable; responses are written on answer sheets.
 All three forms may be administered as a set to produce a 19-
trait personality profile; or each form may be administered
individually for a profile on a selected cluster of traits; or items
pertaining to traits of interest may be selected from across the
different forms and combined into a single test form.

C. Scoring of the PPP:

 Each item is scored on a 5-point scale ― positively stated items are
scored 5 to 1 from the Lubos na sumasang-ayon / Strongly agree to the
Lubos na di-sumasang-ayon / Strongly disagree.
 The total score for each personality trait is obtained by summating or
adding up the scores from the relevant items of for that particular trait.
MASAKLAW NA PANUKAT NG LOOB
 As PUP and PAP attempt to comprehensively measure the important
personality trait constructs in their target culture, the Masaklaw na Panukat
ng Loob, or Mapa ng Loob, likewise aims to comprehensively measure
personality trait constructs of theoretical and practical significance in Filipino
culture, hence the qualifier “masaklaw” in the instrument’s name.
 Towards the aim of comprehensiveness, it operationalizes the Five-Factor
Model (FFM) of personality traits which is widely recognized as a very broadly
encompassing model of personality trait organization. The decision to
operationalize the Five-Factor Model was also based on the view recognizing
the model’s applicability to the organization of Filipino traits.
 Much as a map indicates the location of geographical elements in two
dimensions, the Mapa ng Loob aims to locate both trait constructs and people
in its five-dimensional space.
 MADE UP OF:
 Twenty (20) facet scales
1) Hina ng Loob (Vulnerability of Stress)
 2) Pagkamaramdamin (Oversensitiveness)
3) Pagkamapag-alala (Apprehensiveness)
4) Pagkasumpungin (Moodiness)
5) Pagkamasayahin (Cheerfulness)
6) Pagkapalakaibigan (Friendliness)
7) Pagkamasigla (Energy)
8) Pagkamadaldal (Loquaciousness)
9) Kakaibang Pag-iisip (Original Thinking)
10) Hilig sa Bagong kaalaman (Intellectual Curiosity)
11) Pagkamasining (Aesthetic Sensitivity)
12) Pagkamaharaya (Imaginativeness)
13) Pagkadimayabang (Modesty)
14) Pagkamapagkatiwala (Capacity to trust)
15) Pagkamaunawain (Capacity for understanding)
16) Pagkamapagparaya (Obligingness)
17) Pagkamasikap (Achievement orientation)
18) Pagkamapagplano (planfulness)
19) Pagkaresponsable (responsibleness)
20) Pagkamaingat (carefulness)

 5 domains or factors
1) Neuroticism
2) Extraversion
3) Conscientiousness
4) Openness to experience
5) Agreeableness

Preliminary Considerations and

Procedures
The Mapa ng Loob began as a project in a graduate class in Personality Scale
Construction taught at the national state university by Gregorio E.H. Del Pilar, who also
headed the team that saw the project to completion. Its construction was also
participated in by undergraduate students enrolled in psychological measurement
classes taught by the author at the same university. Initially meant to be completed at
the end of the semester, it took instead seven item testing studies (including the
preliminary study) and five successive semesters to complete.
A. Selection of the Target Constructs:
 The first concern in the creation of the Mapa ng Loob, as perhaps for any
personality inventory, was the identification of the trait constructs to be
measured. The selection of a trait construct for inclusion in the Mapa ng
Loob was generally based on how good a marker it was of each of the five
factors and, to a less explicit extent, its significance in Filipino culture.
 The following PPP scales, which were considered to be good markers of
the five factors, were selected: Pagkamaramdamin (Sensitiveness) and
Pagkamahinahon (Emotional Stability) for Neuroticism; Pagkamasayahin
(Cheerfulness) and Pagkapalakaibigan (Sociability) for Extraversion;
Pagkamaunawain (Capacity for Understanding) for Agreeableness; and
Pagkamasikap (Achievement Orientation), Pagkamaayos (Orderliness),
and Pagkaresponsable (Responsibleness) for Conscientiousness.
 Two more scales were selected from the PPP, although each one was
significantly redefined and renamed. Pagkamalikhain (Creativity), for the
Openness to Experience domain, was judged to be broader than the other
facet constructs in the inventory and was thus reduced to one of its facets,
namely, Original Thinking, and renamed Kakaibang Pag-iisip.
Pagkamapagkumbaba (Humility) was judged to be too psychologically
complex and was thus reconceptualized and renamed as
Pagkadimayabang (Modesty).
 The selection of the remaining traits was likewise based, generally
speaking, on the two criteria mentioned awhile ago. To complete the facet
scales, initially set at 15 for the inventory (three (3) facets for each of the
five domains), Pagkamapag-alala (Apprehensiveness) was added for
Neuroticism, Pagkamasigla (Energy) was added for Extraversion, Hilig sa
Bagong Kaalaman (Intellectual Curiosity) and Lawak ng Isip (Broad-
mindedness) were added for Openness to Experience, and
Pagkamapagtiwala (Capacity for Trust) was added for Agreeableness.
Replacements of some of these trait constructs were made in the course
of test development, primarily in order to obtain a clear five-factor
structure. So, Pagkamahinahon was replaced by Hina ng Loob
(Vulnerability of Stress), and Lawak ng Isip was replaced by
Pagkamakasining (Aesthetic Sensitivity); Pagkamaayos (Orderliness) was
eventually replaced by Pagkamapagplano (Planfulness).

B. Development of the Preliminary Version of the Instrument:

 All six members of the graduate class, plus the class instructor,
constructed items for the different scales of the Mapa. Five of the students
were each assigned a domain for which he or she reviewed the relevant
 local and foreign literature, in preparation for leading the class discussion
on each of the target constructs making up the domain. This was followed
by a tentative formulation of the target constructs and then by item-writing
in class as well as outside of class.
 Additionally, students in two undergraduate classes in Psychological
Measurement taught by the instructor, numbering 50 students in all, were
each assigned to generate items for two facet scales.
 Five questionnaires of uniform length (105 items) were constructed, one
for each of the domains of the five-factor model, and administered to a
total of N = 963 students from UP Diliman and Colegio de San Juan
Letran. Following a strict sampling plan, each domain questionnaire was
administered to approximately 200 students, about half of which came
from each of the two institutions. Reliability analysis was performed on
each scale, resulting in reliabilities that ranged from .74 to .89, with a
mean of .82.

PANUKAT NG KATALINUHANG PILIPINO (PKP)

A. The Development of PKP

 Developed by Aurora R. Palacio, Ed.D. in 1991.
 Published by MAVEC Specialists Foundation, Incorporation.
 This instrument was developed to validate the mental ability of Filipinos
aged from 16 and above, on the basis of his/her verbal and non-verbal
skills.
 The administration of the tests will take 52 minutes.
 Purchasing the test will cost Php11,200 per set.

B. General Applications of PKP

 In school, this serves as basis for screening, classifying, and
identifying needs that will enhance learning process.
 In business and industry, it is utilized as predictors of occupational
achievement. It serves as the gauge of an applicant’s ability and
fitness for a particular job as well as for promotional purposes.
 Therapeutic agencies for undertaking proper planning and
implementation of treatment programs.
 For vocational rehabilitation and counselling purposes, it is essential in
determining one’s capacity to handle the challenges associated with
certain degree programs.
C. Limitations of PKP
 The test is limited to the assessment of an individual’s verbal
proficiency as manifested in his capacity to comprehend meanings
(vocabulary) ability to perceive relationships (analogy), apply simple
mathematical concepts and problem-solving (numerical ability), and to
think and reason out with abstract concepts and ideas.

D. PKP Subtests
 Vocabulary (Talasalitaan) ― 30 items; 6 mins.
 Analogy (Ugnayan) ― 30 items; 6 mins.
 Numerical Ability (Kakayahan sa Bilang) ― 25 items; 20 mins.
 Non-verbal Ability (Isinalarawang Problema) ― 50 items; 20 mins.

 VOCABULARY ABILITY SUBTEST

 The verbal part (Isinulat sa mga Salita) of the test that assesses the
following abilities:
1) Verbal Comprehension (Talasalitaan) which is measured in
terms of language proficiency as a vocabulary skill.
 Example 1: Si Trump ay may matatag na paninindigan.
a. Makabayan
b. Marangal
c. Matayog
d. Matibay
 Example 2: Lumaki siya sa karangyaan.
a. Kaginhawaan
b. Kahirapan
c. Kaligayahan
d. Kasaganahan
 Example 3: Malamig ang dapyo ng hangin sa aking
pisngi.
a. Daan
b. Daloy
c. Dampi
d. Dikit
2) Analytical thinking which represents ability to perceive
relationships and make deductions as shown among words in
analogy.
 Example 1: Masipag: Tamad; Matalino: ________
a. Mabagal
b. Magaling
c. Mahina
d. Marunong
 Example 2: Kasayahan: Kaligayahan; Kagitingan:
__________
a. Kabayanihan
b. Karunungan
c. Katanyagan
d. Katapangan
 Example 3: Konduktor: Sasakyan; Takilerya:
__________
a. Istasyon
b. Liwasan
c. Palaruan
d. Sinehan

3) Numerical proficiency and general reasoning ability which is

measured in terms of quick and accurate use of arithmetical
operations and principles.
 Example 1: Kung ang isang (1) dosenang itlog ay
₱18.00, magkano ang halaga ng isang itlog?
a. 1.80
b. 1.50
c. 1.20
d. 1.00
e. Walang tamang sagot
  NON-VERBAL ABILITY SUBTEST
 The Non-verbal (Isinalarawang Problema) deals with problem-solving
tasks through identification of relationships among various abstract
figures and involves the following information processing:
 Simple Matching where the figures show the same number of
critical attributes
 Analogies where the relationship among the figures in a row or
column is similar to that in the other row or column. This
involves different relationships that call for matching, addition,
subtraction, alteration series, rotation, or progression.
 Intersection whereby a new figure is forced out of the
combination or separation of the parts of the figure in the row or
column.
 Grouping or classification of figures based on certain critical
features like shape or form, number and others.
 Series or sequencing where the figures show definite order or
pattern of events.

E. Administration
 The normal testing conditions should be met when administering this test:
(1) adequate lighting, (2) proper ventilation, (3) comfortable seating
arrangement, and (4) freedom from any form of distractions during testing
session.
 The test may be administered individually or in groups.
 The standard procedure for test administration should be strictly followed.
 The total working time for the test is 52 minutes.

F. Scoring
 The test yields separate scores for Vocabulary (VS), Analogy (AS),
Numerical Ability (NAS), and Non-Verbal Ability (NVS).
 The raw scores obtained from each subject are converted to a standard
score with mean equal to 50 and with a standard deviation of 10, in order
to make them comparable.
 Three Types of Intelligence are Obtained from PKP which may be used to
assess specific abilities of the individual. They are as follows:
1. CIS or Crystallized Intelligence Score obtained from the sum of the
standard scores in vocabulary, analogy, and numerical ability. This
represents the measure of one’s verbal ability.
 CIS = VSS + ASS + NAS
 2. FIS or Fluid Intelligence Score obtained from the standard score of
the Non-verbal subtest. This indicates ability to deal with abstract
thinking and reasoning.
 FIS = NVSS (Non-Verbal Standard Score)
3. GIS or General Intelligence Score obtained by adding the CIS and
the FIS. This gives an approximation of one’s intellectual ability
based on his/her verbal and non-verbal skills.
 GIS = CIS + FIS

Group 10 3rd reporter unit 4A Filipino Psychological Measurement

Iver Kent Salvania

Filipino work value scale

Filipino Work Values Scale (FWVS) questionnaire a standard instrument developed by Dr. Vicentita
Cervera, analyze the selected work values such as intellectual-achievement orientation, interpersonal,
managerial, material and occupational of respondents. The FWVS is consists of 80 items; where the
respondents rated the degree of importance based on 5-point likert scale. This is a self administering
test with an average time 15 to 20 minutes in accomplishing the scale.

Helps maximize the cooperation and minimize the conflicts among the members of an organization,
which is the responsibility of the manager

FWVS is a tool peculiar to our own culture and to our own culture’s needs which can be used to assess
Filipino work values.

Provides Human Resource Development Specialists with a framework for understanding the behavior of
a Filipino at work

Work value sub scale

Intellectual Achievement Orientation- Associated with work, which provides for opportunity for
Orientation independent thinking and for learning how and why things work, and gives one feeling of
accomplishment in doing a job well.

Example:

A job which gives you a feeling of having worthwhile accomplishments

A job which improves your academic and professional training

Interpersonal- related to persons -use of intermediaries, or go-between, the value ofloyalty,

hospitality,”pakikisama” , emotional closeness, respect for authority.
Example:

Working with people who are easy to get along with

Working with superiors who mingle freely with most of the employees

Managerial- Related to work, which involves the coordination of human and material resources in order
to accomplish the objectives of a work organization.

Example:

A job that offers opportunities to direct and implement tasks

A job which gives you more right and power over others

Material- Associated with work, which enables one to gain prestige, security and economic returns.

Example:

A job which gives security of tenure

A work organization which has a program for promotions and opportunities for extra pay

Occupational- Related to the exercise of one’s occupation. Subsumed in this are the following: fairness,
competence, altruism, selfregulation/occupational autonomy and public service.

Example:

A job that maximizes your potentials

Work assignments that give you chances to improve your skills and gain professional

Panukat ng mga katangian ng mga Personalidad

This instrument was developed using a lexical approach (Church et al., 1996). The lexical approach
assumes that the salient individual differences in a culture are encoded in its language (DeRaad,
Perugini, Hrebı´ckova´, & Szarota, 1998)

Total of 6,900 personality descriptors were collected from a comprehensive Filipino dictionary by pairs
of judges. The descriptors were then categorized and rated by nine Filipino judges and a large sample of
Filipino college students, generating a list of 1,297 Filipino trait adjectives. Subsets of the list were
administered subsequently to tgree samples of Filipino students (Church et al., 1996; Church,Reyes,
Katigbak, & Grimm, 1997). Church et al. (1997) identified seven dimensions that were supposed to be a
complete representation of Filipino personality:

Conscientiousness, Concern for Others versus Egotism, Religiosity, Temperamentalness, Self Assurance,
Intellect, and Gregariousness. Two additional Dimensions, Negative Valence and Positive Valence, were
also Included in the latest empirical study of the PKP (Katigbak et al.,2002).

 PKP Concern for Others and Big Five Agreeableness

  PKP Conscientiousness and Big Five Conscientiousness
 PKP Gregariousness and Big Five Extraversion
 PKP Temperamentalness and Big Five Neuroticism.
 PKP Self-Assurance was most related to Neuroticism (inversely) and Secondarily to
Conscientiousness.
 PKP Religiosity scale, although modestly correlated with Agreeableness and Conscientiousness,
was less well accounted for By the five-factor model

Sample adjectives for each scale:

 Concern for Others versus Egotism (just, generous, arrogant, selfish)

 Gregariousness (noisy, cheerful, friendly, silent)
 Intellect (brainy, talented, competent, intelligent)
 Temperamentalness (irritable,Hot-headed, moody, calm)
 Self-Assurance (strong-willed,Brave, cowardly, weak)
 Conscientiousness (industrious, organized, frugal, lazy)
 Religiosity(religious, spiritual, pious)
 Negative Valence (troublesome, stupid, impudent)
 Positive Valence (praiseworthy, valuable, exceptional).

Reference:

Katigbak, M.S. & Church, A.Timothy & Lapena, Maria Angeles & Carlota, A.J. & del Pilar, Gregorio.
(2002). Are indigenous personality dimensions culture specific? Philippine inventories and the five-factor
model. Journal of Personality and Social Psychology. 82. 89-101. 10.1037/0022-3514.82.1.89.

Llenares, Ian. (2015). Contribution of Demographics and Human Resource Management Practices to
Work Values of Employees in the Philippines. International Journal of Education and Research.3

Cervera, V. (1986). A Filipino Work Values Scale: Development, Validation and Standardization.
(Unpublished Thesis) University of the Philippines. Diliman, Quezon City.

GROUP 11

BOSTON, JAKE P.
METHODS AND APPROACHES IN FILIPINO PSYCHOLOGY or SIKOLOHIYANG
PILIPINO

Approaches, or lapit, and methods, or pamamaraan, in Filipino Psychology are different

from that of Western Psychology. In Filipino Psychology, the subjects, or participants,
called kalahok, are considered as equal in status to the researcher. The participants are
included in the research as a group, and not as individuals - hence, an  umpukan, or
natural cluster, is required to serve as the participants, per se. The researcher is
introduced to a natural cluster by a tulay (bridge), who is a part of the umpukan and is a
well-respected man in the community.

Basic Tenets and Principles in an Indigenous Research Methods

1. The level of interaction or relationship that exists between the researcher and the
research significantly determines the quality of the data obtained in the research
process.
2. Research participants should always be treated by researchers as equal.
3. The welfare of the research participant’s takes precedence over the data
obtained from them.
4. The method to be used in a research should be chosen on the basis of
appropriateness to the population.
5. The language of the people should be the language of research at all times.

Methods and Approaches Used in Filipino Psychology

1. Pakikipagkuwentuhan

In this method, the researcher engages in a story-telling with an umpukan. The

researcher merely serves as the facilitator, while the kalahok or participants are the one
who are to talk. The term kwento, from the Spanish word cuento, literally means 'to tell a
story.

Kuwentuhan is an occasion for exchange of information, ideas, insights, and opinions

also it is a sharing of beliefs, thoughts, and experiences.
 Pakikipagkwentuhan Method:
1. Oral (pasalita)
2. Written (pasulat)
3. Transmitted (pasalin-salin) through time
4. Request (paki – paghingi ng pahintulot)

Pakikipagkwentuhan is an informal, free, as well as a social process of

exchanging information, thoughts, and knowledge that is part of human daily
activities.

Procedure of Pakikipagkwentuhan:
1. Initially make visits (padalaw-dalaw) before living-in the community
(panunuluyan)
2. Introduce yourself to the community
3. Invite yourself to community gatherings
4. Initiate a conversation when in a natural cluster
5. Invest time in story sharing sessions

2. Panunuluyan

In this method, the researcher stays in the home of his kalahok or participant while he
conducts the research with consent by the host family, whose head serves as
the tulay to an umpukan. The term tuloy, which is the root word of the
term panunuluyan, literally means 'to go in'.

Panunuluyan approach is an interaction techniques, levels of relationship mula

paninimbang hanggang malalimang pakikipagpalagayang-loob.
 Pakikiramdam at paninimbang: paraan at batayan ng pakikipagpalagayang-loob.
 Pakikiramdam, paggamit ng damdamin, mata at pandinig upang maintindihan o
mabasa ang ibig ipahiwatig ng kausap na ipinahahayag sa pamamagitan ng
kilos, parinig at matalinhagang salita (talas ng pakiramdam)
 Paninimbang: damdamin at isipan (sentido komon) ang pinaiiral dito at anuman
ang namasid, nadama, o napakiramdaman ay aangkupan ng tugong-kilos,
subalit iniisip ang kahalagahan at kabutihang maidudulot ng katugunang ito
(pagtutumbas).

References:
Pe-Pua, R. & Protacio-Marcelino, E. (1998). Sikolohiyang Pilipino (Filipino Psychology):
A legacy of Virgilio G. Enriquez. Asian Journal of Social Psychology. Retrieved from
https://psycnet.apa.org/record/2000-03564-003

Mesiel, D. (2020). Filipino Psychology (SIKOLOHIYANG PILIPINO). Scribd. Retrieved

from https://www.scribd.com/document/463390287/learning-module-n-fil-psychcopy3-
docx

NAME: MAARAT, KAREN C. SUBJECT: FILIPINO PSYCHOLOGY

YR/COURSE/SECTION: 3-ABPSYCHOLOGY-A

WRITTEN REPORT UNIT 4B

FILIPINO INDIGENOUS PSYCHOLOGY APPROACHES AND METHODS

PAGDADALAW-DALAW. In this method, the researcher occasionally visits the

house of his host or tulay, as opposed to staying in the house. The term dalaw
literally means visit.
( ay ang ‘’pagpunta-punta at pakikipag usap’’ ng mananaliksik sa
tagapagbatid upang sila ay magkakilala. Maaring magsilbi itong panimulang
hakbang bago o palalimin at palalwigin ang mga impormasyong kinakalap mula
sa mga tagapagbatid )

( madalas na pagpunta at pakikipag usap sa mga tao sa isang lugar upang

magkaroon ng mabilis na kilalanan at lubos na makuha ang loob ng komunidad,
sapagkat sad alas ng pagkikikta at pag uusap, nasasabi ng isang tao ang nais
niyang sabihin bagamat maaaring may ilan pang pagpipigil )

( May mga pagkakataong hindi kayang gawin ng mananliksik ang pagtira sa

mga kapwa mananaliksik, ngunit hindi nangangahulugang hindi namakakalap
ng mahahalagang datos, maaaring gawin din ang pagdalaw-dalaw o pagpunta
punta sa paksa ng pag aaral )

PAGTATANUNG-TANONG. A Filipino word which means “asking questions”.

The repetition of tanong (question) to tanong-tanong indicates apparent
casualness when the inquirer is truly determined to get answers to his
questions. It is indicates the seriousness of purpose, one is truly determined to
get answers to ones questions. Researchers undergo a kind of questioning
session, with his kalahok or participants. Pagtatanong-tanong is a behavior
which Filipinos ordinarily exhibit. Filipinos are used to spending hours
chatting and exchanging questions and ideas. Not many Filipinos are exposed
to the interviews, but definitely, all Filipinos are used to pagtanong-tanong.

(pakikilahok sa isang pag uusap na kung saan maaring magtanong ukol sa

mga bagy bagay na di personal at maaaring tutugon lamang sa mga tanong na
alin, ilan, at ano)

(Ang layunin dito’y makuha ang loob ng tinatanong at upang makakuha nang
impormasyon na maaaring makatulong sa pag unawa ng mananaliksik.)
MAJOR CHARACTERISTICS OF PAGTATANONG-TANONG

 The first characteristic of pagtatanong is its participatory nature.

 The second characteristic is equality of status between the researcher

and the informant.

The thing to remember is that personal relationships and interactions

are particularly important for many ethnic groups. The informant is not
somebody whom one just extracts data from and then leaves behind.
They want to satisfy his own curiosity to get to know the researcher
better.
 The third characteristic of pagtatanong-tanong is its being appropriate
and adaptive to the conditions of the ethnic minority group.
While the interview favors a one-to-one interaction, in pagtatanong-
tanong, better start with a group of informants, if they desire, in order
not to invite suspicion or offend prevailing group/cultural norms and
values.
 The fourth characteristics of pagtatanong-tanong is its being integrated
with other indigenous research methods.
Example: It is part and parcel of participant observation. It shares
similarities with the life history methods as used by Horoiwa (1983) in
her study of Japanese growing up outside Japan. It is similar to the
behavior of “talk story” among the people of Hawaii. It becomes stronger
when used with other methods like pakikipagkwentuhan, pagdalaw,
pakikisama and pakikipanuluyan.

PREPARING FOR THE PAGTATANONG-TANONG

Although pagtatanong-tanong is a part of everyday casual interaction, as a

research method it requires a lot of preparation. If a researcher just goes into a
community with pad and pencil, a definite purpose but very little
understanding of the group’s language and culture, he will likely encounter
people who are suspicious, uncooperative and sometimes hostile.

 Researchers is immediately faced with the question of how relevant the

research topic is to the informants. Will they be interested in it?
 Before conducting pagtatanong-tanong, it is important to get as much
background information as possible about the participants like example
the ethnic minority group: their language, norms, values and prejudices
and stereotypes and lastly the time schedule for different activities.
 The place and time for the pagtatanong-tanong should be convenient and
comfortable for the informant. The place should be relevant to the
research topic.

PROCEDURE OF PAGTATANONG-TANONG

 Get to know the people, place and lifestyle

 Greet informants, give credentials
 Go tell them the purpose of the study
 Give an estimate of the expected length of the session
 Guide questions are used when necessary
 Goodbye and thank you is not abrupt

REFERENCES

Pe-Pua, Rogelia (1989). PAGTATANONG-TANONG. A CROSS ULTURAL

RESEARCH METHOD. Retrieved
https://www.sciencedirect.com/science/article/abs/pii/0147176789900035

https://psychology.wikia.org/wiki/Filipino_psychology

Javier, R. E. (2012).Filipino psychology concepts and methods. Retrieved

www.slideshare.net
Mardeeyah M. Sampiano
3 AB PSYCHOLOGY A

Katutubong Uri Ng Pananaliksik

Pakikiramdam (shared inner perceptions)

Filipinos use damdam or the inner perception of others’ emotions, as a basic tool to
guide his dealings with other people.

Pakikiramdam is also often practiced whenever we are in an ambiguous or unfamiliar

situation, wherein conflict maylikely arise or when the use of direct language is deemed
inappropriate (Gastardo-Conaco, 2007).

 Ginagamit dito ang damdamin at mga mata

 Batay sa mga nararamdaman ng mananaliksik sa kanyang inoobserbahan.

Pakapa-kapa
In this approach, the researcher uses ‘groping’, or a mixture of feelings as well as
circumstances, to justify his intrusion into the life of his/her participants or kalahok
 Isang lapit sa pananaliksik kung saan ang isang mananaliksik ay hindi
gumagamit ng anumang aklat banyaga o sa atin tungkol sa paksa,
 MALIBAN sa sariling kuro-kuro, paninindigan o kakayahan.

KAPA
 Literally means ‘TO GROPE IN THE DARK’

Data collection
 Affected by the investigator himself.
Contaminating data
  To make extensive efforts to become identified as a member of the community
rather than a visitor
 To imbibe language, culture, and values of a grou

Reliability and Validity

 Pagmamasid– repeated observations or test/re-test
 Pagtatanong-tanong– parallel and alternate forms
 Repeated samplings of different informants
 Pakikialam– manipulatin

Pakapa-kapa, therefore, implies an exploration into cultural, socialor psychological data

without the chains of overriding theoretical frame-works borrowed from observations
outside the focus of investigation. It canalso be related to so-called unobtrusive
techniques, because the actualprocedures for collecting information may range from
pagmamasid, pag-tatanung-tanong, pagsubok, pagdalaw, pakikilahok, and
pakikisangkot.Thus, simple observation, documentation, intervention and
participationcan all be used in this “groping” method.

References:
Bryan Q. Engay (2021) https://www.coursehero.com/file/p5ucam1/Pakapa-kapa-
Pakapa-kapa-Reliability-and-Validity-Pagmamasid-repeated/
Amaryllis T. Torres (March, 2021) https://www.studocu.com/ph/document/university-of-
makati/bs-in-psychology/pakapa-kapa-as-an-approach-in-philippine-
psychology/12236308
Jeannica M. Rosario (2021)
https://www.academia.edu/30377608/Exploring_the_Practice_of_Pakikiramdam_Share
d_Perception_of_Metro_Manila_Youth_in_Facebook_and_Twitter

GROUP 12
SAWAY, Zamira R.
3 – AB Psychology – A
Group 12 – 1st Reporter
 FILIPINO PSYCHOTHERAPY

Learning Objectives:

 Introduction to Psychotherapy
 Discuss the factors that stops Filipino’s in seeking professional help
 Personal characteristics of an effective psychotherapists
 Training that a Psychotherapist must Undergo

“The principle of aim of psychotherapy is not to transport one to an impossible happiness, but to
help (the client) acquire steadfastness and patience in the face of suffering.”

- Carl Jung

What is PSYCHOTHERAPY?

Psychotherapy is a broad term that refers to the process of using verbal and
psychological procedures to treat psychological illnesses and emotional suffering. A
skilled psychotherapist assists the client in addressing specific or general issues such as a
mental illness or a source of life stress during this procedure (Cherry, K. 2021).

The first psychological clinic in the Philippines was established at the University
of the Philippines in 1932 and the services offered are mainly testing, counseling, and
therapy. These services are not limited only to students of the institution but also to
outsiders as well.

In the late 1940s, the V. Luna General Hospital built the first neuropsychological
services unit, and the Philippine Women's University established the Institute of Human
Relations and still offers the same services with University of the Philippines (Licuanan,
1985).

Are Filipinos open with this form of treatment? What do they think about this?
 We all have various viewpoints on this subject. Despite significant advancements in
the Philippine health system, there is still a lack of awareness and acceptance due to a
number of contributing factors.

1. Society’s low-level of awareness on these medical support.

Since mental health services do not reach far-flung areas, people still opt for alternative
treatments in the form of herbal healing, while others perform cult healing.

2. Stereotyping and stigma

Some people are being ashamed to be tagged as having mental disorder when actually he
is only consulting for some minor psychological help.

Personal characteristics of an effective psychotherapists

1. Genuine concern for others or an honest to-goodness love for people or a sense of caring
and compassion
2. Sense of self and inner strength, his/her ability to introspect.
3. Analytical and creative thinking ability of the psychotherapist, coupled with the desire to
keep on learning and growing.
Training that a Psychotherapist Must Undergo
1. The prospective psychotherapist must have at least an M.A. degree (or a medical degree)
which will provide him/her a solid grounding in theories, skills, techniques, and attitude.

2. There must be a practicum or apprenticeship or residency, which is supervised by a

competent and experienced psychologist or psychiatrist. Working with and learning from
a co-therapist is strongly encouraged.

3. The person of the psychotherapist must not be forgotten. The prospective psychotherapist
must go through therapy himself/herself... for personal growth and healing... to keep in
touch with his/her inner life, to become more aware of personal issues that could get in
the way of effective psychotherapy.
References:
Aleah (2012). Psychotherapy in the Philippines. Retrieved from
http://www.anythingpsych.com/2012/06/psychotherapy-in-the-philippines/

Cherry, K. (2021). What Is Psychotherapy? Retrieved from

https://www.verywellmind.com/psychotherapy-4157172

Teh, L. (n.d.). A Survey on the Practice and Status of Psychotherapy in the Philippines.
Retrieved from https://pssc.org.ph/wp-content/pssc-archives/Philippine%20Journal%20of
%20Psychology/2003/Num%201/08_A%20Survey%20on%20the%20Practice%20and
%20Status%20of%20Psychotherapy%20in%20the%20Philippines.pdf

ALLYSSA MAY C. MACAGBA

3 AB PSYCHOLOGY

Group 12 - 2ND Reporter

Topics Included:

 Conditions for Accepting a Client

 Reasons for Referral
 Professional Fee
 Administration of Diagnostic/Psychological Tests
 Approach to Psychotherapy

CONDITIONS FOR ACCEPTING A CLIENT

Professions like psychologists, psychiatrists, guidance counselors, and religious

counselors set conditions before they accept a client. The most commonly given reason
for doing so is to structure the relationship. Some of these conditions include the
 following: (a) expectations in terms of schedule,(b) punctuality, (c) fees,(d) to extract
commitment from the client, (e) problem of the client is something that they can
competently handle. These conditions are done to increase the likelihood of success of
therapy.

REASONS FOR REFERRAL

There are reasons why some psychologists and other professions that are allowed to use
psychotherapy refer their clients. The main reason is, if the problem of a client is not within
their realm of expertise.Examples given were cases of sexual and drug abuse, alcoholism,
learning disability, annulment, or cases that need medical interventions.

The examples of cases interventions that are usually referred, such as drug abuse and
learning disability, provide important information about the problem areas that the
country may be lacking experts in.

PROFESSIONAL FEE

There have been anecdotal accounts about the difficulty of some therapists in
discussing with the client the professional fee, and thus, the question about how they do
it. Most of the therapists do the talking about the fee instead of leaving it up to the
secretary which is the resort of a few who don't feel comfortable with money matters.

With regard to the more sensitive question as to how much is the fee per session, the
range varied from as low as 0 to as high as PI0,OOO per session. Some adjust the fees
according to the capability of the clients to pay and others let the clients pay P500.00 per
session. Five hundred pesos per session is a rate that those who belong to the middle to
high income group will find affordable, but which those who come from the lower
socioeconomic group will find exorbitant.

The modal rate of P500.00 was about two years ago. Some clinics and centers
nowadays indicates that the going rate is P600.00-Pl,500.00 per session for individual
therapy.
ADMINISTRATION OF DIAGNOSTIC/PSYCHOLOGICAL TESTS

There are some therapists who are affirmative in administering the psychological tests.
The others said they also do, but only sometimes, occasionally, or even rarely.

The most frequently use reasons for administering tests are the following:

(a) to augment clinical interviews and observation to get a more completepicture of the
case;

(b) when not sure about the diagnosis and prognosis; and

(c) to pinpoint areas of strengths and weaknesses

Other reasons which were not as frequently cited are as follows:

(a) when data have be presented in court;

(b) when the client requests for it; and

(c) when the client begins to deny an issue

APPROACH TO PSYCHOTHERAPY

When therapists were asked about their approach to psychotherapy, there were
almost unanimous in answering that they use the eclectic approach. Eclectic therapy is an
approach that draws on multiple theoretical orientations and techniques. It is a flexible
and multifaceted approach to therapy that allows the therapist to use the most effective
methods available to address each individual client's needs (Fritscher, 2021).
 Using of this approach is consistent with what both the local and foreign related
literature say about the popularity of the use of the eclectic framework (e.g., Corey,
1996;Villar, 1997;Prochaska & Norcross, 1999;Wampold, 2001). But even with the
agreement about the widespread use of eclecticism, it is important to point out that there
are differences in terms of the number of theoretical approaches/models or techniques
that psychotherapists combine, and in what they blend.

REFERENCES

Gilliland, B.E., James, R.K., &Bowman,J. T. (1989). Theories andstrategies in

counseling andpsychotherapy (2nd ed.). Englewood Cliffs,NJ: Prentice Hall.

Licuanan, P. B. (1985). Psychology in the Philippines: History and current

trends. Philippine Studies, 33,67-86.

Prochaska, J.O., & Norcross, J.e. (1999). Systems of psychotherapy: A

transtheoretical analysis (4th ed.). Pacific Grove, CA: Brooks/Cole Publishing.

Psychological Association of the Philippines. (n.d.). Code ofethicsfor clinical

psychologists.

Canonicato, Irish Mae C. 3-AB-Psych A

Written Report – Last Reporter

Length of a Session
For 2 respondents (4%), a session can be as short as 20 minutes, while for
6 (13%) of them, it can be as long as 1 1/2 to 2 hours. For the majority, i.e., 20
(42%), a session lasts for one hour. The others gave answers in-between the
extreme values, i.e., 30minutes, 45 minutes, and 50minutes. The 1 ½ to 2-
hour duration is usually for couple and family therapy. As a general pattern,
without passing on any judgment as to which is better between a shorter and
a longer session, it was found that the psychiatrists usually meet with their
clients for a shorter period of time.

Course of Therapy
The psychotherapeutic process has, in a way, been shrouded in some kind of
mystery with many lay people wondering about what actually transpire within
and across sessions. How does the, psychotherapist go about the process of
trying to help the client deal with whatever problems or concerns that are
brought to therapy? The question asked of the respondents was, "Please
describe how you usually conduct therapy. How does therapy progress?". The
answers showed high variability in terms of the details given by the
respondents and the terms they used to describe the process. A pattern,
however, was quite discernible in that most respondents talked about a
beginning, a middle, and a termination phase. During the first few sessions,
the psychotherapist would assess the presenting problem by listening to the
stories of the client and taking initial interviews. Many psychotherapists
administer psychological tests to help them understand better the nature of the
presenting problem. After identifying the problematic areas, the focus and goals
of therapy are established. One of the most important tasks to accomplish
during the beginning phase is building rapport with the client. The therapeutic
interventions would constitute mainly the so-called middle part or working-
through phase of the therapeutic process. This is when the psychotherapist
would help the client get in touch with the actual self, to identify his strengths
and available resources, look into alternatives, and in the process help the
client understand and gain insights about the problem, make a choice, and
consequently help empower the client. Some psychotherapists give
assignments or prescribe medication (the psychiatrists). When the goals of
therapy have been achieved, based on the assessment of the psychotherapist
and/ or the client, plans for termination are made. The psychotherapeutic
process, from beginning until termination, is not actually as smooth and neat
as described above. For example, a client may decide to stop showing up after
the initial interview, or might make it to the middle phase but might get stuck
there for various reasons. The possible courses of events are practically
unlimited which, depending on the way one looks at it, make the process either
challenging or frustrating.

Number of Sessions before Termination

For the 18 respondents (38%) who answered in terms of the average number
of sessions before termination, the answers varied from as few as 1-2 sessions
to as many as 12-15 sessions. This rounds off to a median of 6-7 sessions.
About one-half (22or 46%) did not indicate the average number of sessions
but said that the length of time a client spends in therapy really depends on
the case. In the US, more than 40% of outpatient clients attend only one or two
sessions and the median number of sessions attended by all clients is five to
six (Froehle & Broadwell, 1989). The data obtained from the Filipino
psychotherapists do not seem to deviate much from the US profile.

When to Terminate
The respondents were almost unanimous in saying that they decide to
terminate when the goals set for therapy have been met, ie., when the client
has gotten better, or has acquired adequate coping process, or has empowered
himself/herself.

Whose Decision is it to Terminate?

Fourteen respondents (29%) said that it is the therapist who makes the
decision. There were 10 (21%) who answered that it is the client, with an
equal number (10 or 21%) saying that it is ideally a consensus between the
therapist and the client. In the case of younger clients, i.e., children and
adolescents, the therapist makes the decision in consultation with the parents
or teachers, or it is just the parents who decide to terminate.
It is interesting to note that many respondents have experienced forced
termination, i.e., the client just stops coming. If the client attended less than
eight sessions, he/she is considered a dropout or premature terminator.
Although there are various reasons for dropping out, it is important to point
out that even just one session could have been beneficial to a client (Froehle &
Broadwell, 1989).
Factors that Hasten the Healing Process
Do the factors that hasten the healing process rest more on the therapist or
on the client or on the relationship between the two?
When the frequency counts of the content-analyzed responses were rank
ordered, what came out as the top answer was the client's motivation,
determination, commitment, and willingness to be healed (f=25or 52%). Next
to client's attitude is the relationship between the client and the therapist
(f=16 or 33%). The respondents said that there should be rapport and trust,
and that the therapeutic atmosphere should be characterized by unconditional
positive regard, empathy, and acceptance. Ranked as a very close third is the
support of parents, family, and significant others (f=15 or 31%).
There is a very important point to take note of: only three respondents
mentioned the competence of the therapist as a factor that hastens the healing
process. What the top answer indicates is that no matter how competent and
skillful the therapist is, practically nothing will happen if the client does not
cooperate. The second top answer is consistent with the preference for the use
of the Rogerian approach as part of many respondents' eclectic framework.
The importance of the relationship between the psychotherapist and the client
cannot be overemphasized. The third answer reflects the cultural factor. In
the Philippine society, where strong family ties and smooth interpersonal
relationship is highly valued; it is but expected that the client's significant
others will assume an important role in the therapy process.
REFERENCES:

Clemenia, R.S. (1993). Counseling psychology in the Philippines: Research and

practice. Manila, Philippines: De La Salle University Press.
Corey, G. (1996). Theory and practice of counseling and psychotherapy (5th
ed.). Pacific grove, CA: Brooks/Cole Publishing.
Prochaska, J.O., & Norcross, J.e. (1999). Systems of psychotherapy: A
transtheoretical analysis (4th ed.). Pacific Grove, CA: Brooks/Cole Publishing.

GROUP 13
Reporter: Sedik, Namrah Z.
3 AB Psychology A
1st reporter of Group 13

Written Report: Good morning, mapiya mapita beautiful people! I am Namrah Z. Sedik,
a proud Maguindanaon and a blessed and grateful lady.

I am the first reporter from this group, and I will introduce to all of you about the Filipino
Psychopathology.

Before we proceed, we should first revisit the word Psychopathology for us not to be
confused upon discussing my topic.

When we say Psychopathology (Abnormal Psychology), this is the field of study that
deals with mental, emotional, and behavioral problems that involves research into
classification, diagnosis, etiology, prevention and treatment of psychological disorders.
In other words, this is the scientific study of psychological disorders (APA, 2020). The
challenge in defining this term is to remain objective, avoid preconceived notions and
reduce stigma (Diego, et al. 2020)
Okay back to the topic, here in the Philippines, one of the beliefs that until now passes
from one generation to another is about Filipino Psychopathology. Now, what is Filipino
Psychopathology?

Filipino Psychopathology
Filipino Psychopathology, or Sikopatolohiya in Filipino, came from the
Spanish word psicopatologia. This is the study of Abnormal Psychology in the
Filipino context. As such, there are several 'mental' disorders have been
identified as culture-bound syndromes, therefore can be found only in the
Philippines, or in other nations which Filipinos share racial connections
(Indonesians and Malaysians).

When we say culture-bound syndrome,  culture-specific syndrome,

or folk illness, this is a combination of psychiatric and somatic symptoms that
are considered to be a recognizable disease only within a specific society
or culture.

Examples to be known as Filipino Psycholofy are: Amok and Bangungot (Will

further explain by the next two reporters)

Psychopathology and Manifestation of Universal Mental Disorder

Filipino Psychopathology also refers to the different manifestations of mental
disorders in Filipino people. Examples of such is the manifestation of
Schizophrenia and Depression in Filipinos, which is usually, less violent.

Examples:

1) We often see Schizophrenics as possible less violent individuals. We often see them
in the streets (taong- grasa).

Common reactions of some Filipinos to a person having Schizophrenia:

“Baliw!”, “Naku, nawalan na yan ng bait!”
2) We Filipinos often perceive depression as something associated with laziness and
procrastination which is not true because it's the other way around, depression causes
symptoms that resembles those two, not because those two causes depression.

Some common reaction of Filipinos to a person having depression:

“tinotopak”, “iy may sariling mundo yan”, “kulang sa dasal”

References:
Filipino psychology. (2019). HiSoUR - Hi So You Are. Retrieved from
https://www.hisour.com/filipino-psychology-37454/
Diego, A., Resuello, C., and Llenares, I. (2020). Lecture Book: Becoming a
Psychometrician.
APA Dictionary (2020). Psychopathology. Retrieved from
https://dictionary.apa.org/psychopathology
Paltin, J. (2017). Amok at Bangungot. YouTube. Retrieved from
https://www.youtube.com/watch?v=qIw6B2CArI8
Del Mundo, J. (2020). Pre Rev: Fil Psych Part II. YouTube. Retrieved from
https://www.youtube.com/watch?v=PyqpTTqqWsY&t=439s

Mikee L. Martinez

3 AB Psychology- A

Topic Outline:

 Amok
 Historical Background of Amok
 Contemporary Syndrome of Amok

Learning Objectives:

 To know one of the example of Filipino Psychopathology

 Learn the definition and historical background of amok
 To learn the reason why amok classified as psychotic condition

FILIPINO PSYCHOPATHOLOGY- AMOK

Filipino Psychopathology, or sikopatolohiya in Filipino, is the study of Abnormal Psychology in
the Filipino context. As such, there are several ‘mental’ disorders that can be found only in the
Philippines, or in other nations which Filipinos share racial connections. And one of the example
of Pilipino Psychopathology is amok.

Amok

 It is a Malayan mood disorder, more aptly called “Austronesian Mood Disorder”, in

which a person suddenly loses control of himself, consisting of a period of brooding
followed by a sudden outburst of indiscriminate murderous frenzy, sometimes provoked
by an insult, jealousy or sense of desperation. After which he/she is going to hallucinate
and falls into a trance. After he/she wakes up, he has absolutely no memory of the event.
 Running amok, sometimes referred to as simply amok or having gone amok, is the act
of behaving disruptively or uncontrollably.
 The word “amok” derives from Southeast Asian Austronesian languages, traditionally
meaning “an episode of sudden mass assault against people or objects usually by a single
individual following a period of brooding that has traditionally been regarded as
occurring especially in Malaysian culture but is now increasingly viewed as
psychopathological behavior”.

Historical Background of Amok

 Amok originated from the Malaysian/Indonesian word meng-âmuk, which when

roughly defined means “to make a furious and desperate charge”.
 Captain Cook is credited with making the first outside observations and recordings of
amok in the Malay tribesmen in 1770 during his around-the-world voyage. He
described the affected individuals as behaving violently without apparent cause and
indiscriminately killing or maiming villagers and animals in a frenzied attack. Amok
attacks involved an average of 10 victims and ended when the individual was
subdued or “put down” by his fellow tribesmen, and frequently killed in the process.
 According to Malaysian and Indonesian cultures, amok was rooted in a deep spiritual
belief. They believed that amok was caused by the hantu belian, which was an evil
 tiger spirit that entered one’s body and caused the heinous act. As a result of the
belief, those in Malay culture tolerated amok and dealt with the after-effects with no
ill will towards the assailant.

 Case reports illustrate the typical violent behavior reported in amok episodes in
Malay tribes:
 In 1846, in the province of Penang, Malaysia, a respectable elderly Malay man
suddenly shot and killed 3 villagers and wounded 10 others. He was captured and
brought to trial where evidence revealed that he had suddenly lost his wife and only
child, and after his bereavement, he became mentally disturbed.

Historical Background of Amok in the Philippines

 In the Philippines, amok also means unreasoning murderous rage by an individual. In

1876, the Spanish governor-general of the Philippines José Malcampo coined the term
juramentado for the behavior (from juramentar – “to take an oath”), surviving into
modern Philippine languages as huramentado. It has historically been linked with the
Moro people of Mindanao, particularly in the Sulu Archipelago, in connection with
societal and cultural pressures.

Contemporary Syndrome of Amok

 “Running amok” is used to refer to the behavior of someone who, in the grip of strong
emotion, obtains a weapon and begins attacking people indiscriminately, often with
multiple fatalities.
 An episode of amok may be triggered by a period of depression or highly aggressive
behavior. The slang terms going postal or going ballistic are similar in scope. Police
describe such an event as a killing spree. If the individual is seeking death, an alternate
method is often “suicide by cop”.
 Amok is often described as a culture-bound (or culture-specific) syndrome, which is a
psychological condition whose manifestation is strongly shaped by cultural factors. Other
reported culture-bound syndromes are latah and koro. Amok is also sometimes
considered one of the subcategories of dissociative disorders (cross-cultural variant).
Classified as Psychotic Condition

 In 1849, amok was officially classified as a psychiatric condition based on numerous

reports and case studies that showed the majority of individuals who committed amok
were, in some sense, mentally ill.
 The modern DSM-IV method of classification of mental disorders contains two official
types of amok disorder; beramok and amok.
 Beramok- is considered to be the more common of the two and is associated with the
depression and sadness resulting from a loss and the subsequent brooding process. Loss
includes, but is not limited to, the death of a spouse or loved one, divorce, loss of a job,
money, power, etc. Beramok is associated with mental issues of severe depression or
other mood disorders.
 Amok- the rarer form, is believed to stem from rage, insult, or a vendetta against a
person, society, or object for a wide variety of reasons. Amok has been more closely
associated with psychosis, personality disorders, bipolar disorder, and delusions.

The multiple homicides and injuries that occur in amok may represent an unusual manifestation
of a depressive condition, a psychotic illness, or a severe personality disorder. It is also probable
that certain individuals are predisposed to exhibiting extremely violent behavior when they are
suffering from mood disorders or personality disorders.

References
Davis, C. (2021). Medical Definition of Amok. Retrieved from
https://www.medicinenet.com/amok/definition.htm

Martin, M. (1999). Running Amok: A Modern Perspective on a Culture-Bound Syndrome. Prim

Care Companion J Clin Psychiatry. Retreived from
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC181064/
Reporter: Jolie Mae S. Castillano 3 ABPsych – A

FILIPINO PSYCHOPATHOLOGY – BANGUNGUT

INTRODUCTION
Sudden Unexpected Death Syndrome (SUNDS) is often called bangungot
in the Philippines, Lai Tai in Thailand, Huruki in Japan. It is a sudden
unexpected death of adolescents and adults during sleep. SUNDS is rarely
observed in the Western Countries and appears commonly among the young
and adult people in East and Southeast Asian countries.
The reporter in this topic is expected to discuss the Filipino
Psychopathology specifically the bangungot which is very well-known in
the country of the Philippines.

INTENDED LEARNING OUTCOMES

At the end of the discussion, the student should learn the following:
 Defined the bangungot and its causes.
 The other term for bangungot in other Asian Countries.
 Defined what is Sudden Death Syndrome and its prevention if possible.

DEFINING PSYCHOPATHOLOGY AND FILIPINO PSYCHOPATHOLOGY

PSYCHOPATHOLOGY
- Is a scientific study of mental disorders and unusual or maladaptive
behaviors, including efforts to understand their genetic, biological,
psychological and social causes.
- It is also called as abnormal psychology.
- The term may also refer to the manifestation of behaviors that
indicate the presence of mental disorder.

FILIPINO PSYCHOPATHOLOGY
- It is a study of abnormal psychology in the Filipino context. This
means that several mental disorders have been identified can be
found only in the Philippines and in some nations in the South East
Asia that Filipinos shared racial connections.

BANGUNGUT AS AN EXAMPLE OF FILIPINO PSYCHOPATHOLOGY

Bangungot or Sudden
Unexpected Death Nocturnal
Death Syndrome (SUNDS) is a
relatively common occurrence in
which a person loses his control
on his respiration and digestions
and falls into a coma and
ultimately to death.

Bangungot is from Tagalog root word of “bangon” means to rise and

“ungol” means to moan.

This syndrome has been repeatedly linked to Thailand’s Brugada

Syndrome and to the ingestion of rice. However, no such medical ties
have been proven.

Since 1917, bangungot has been reported and typically predominance

among young and adult male with the average age of 20 – 40 years old.

According to American Psychological Association, bangungot is a culture-

bound syndrome and also called as “oriental nightmare-death
syndrome”. This observed mainly among young healthy, Filipino males.
 They are experiencing a terrifying nightmare and followed by unexpected
death.

Although there are witness reports of “moaning, groaning, gasping,

choking, frothing and labored breathing” as often the patients are found
dead in a seemingly peaceful slumber without any sound or any evidence
of a struggle.

BANGUNGOT IN OTHER ASIAN COUNTRIES

SUNDS COUNTRY MEANING

It is once believed to be linked to eating

rice cakes or the “phi am” or the widow
Lai Tai Thailand
ghost searching during the night for healthy
young men.
Some of the men in this country wear
Vietnam & lipstick to deceive the nocturnal ghost who
Tsob Tsuang
Laos steals away the souls of young men in their
sleep.
In Japan, pokkuri means to “pop off” in
one’s sleep. A sudden heart attack in bed or
outside while walking around the
neighbourhood – a painless, quiet and
Pokkuri Japan
serene death. Japan’s elderly people prefer
to have pokkuri so that they will never be a
burden to their family during their final
days.
This means crushed by ghost during the
Bei Gul Ya China
sleep.

Digeuton Indonesia In English this means to “pressed on”

THE SUDDENT UNEXPECTED DEATH/SUDDEN UNEXPECTED

NOCTURNAL DEATH or SUDDEN DEATH SYNDROME
What is sudden death syndrome?

Sudden death syndrome (SDS) is a loosely defined umbrella term

for a series of cardiac syndromes that cause sudden cardiac arrest and
possibly death. Some of these syndromes are the result of structural
problems in the heart. Others may be the result of irregularities within
the electrical channels. All may cause unexpected and abrupt cardiac
arrest, even in people who are otherwise healthy. Some people die as a
result of it. SDS is more common in young and middle-aged adults. In
people of this age, the unexplained death is known as sudden adult
death syndrome (SADS).
Who’s at risk?

People with SDS usually appear perfectly healthy before their first
cardiac event or death. SDS often causes no visible signs or symptoms.
However, there are some risk factors that increase a person’s likelihood
of having some of the conditions associated with SDS. Researchers have
found specific genes may increase a person’s risk for some types of SDS.
If a person has SADS, for example, more than 20 percent of their first-
degree relatives (siblings, parents, and children) are likely to have the
syndrome, too. Not everyone with SDS has one of these genes, though.
Just 15 to 30 percent of confirmed cases of Brugada syndrome have the
gene that’s associated with that particular condition.

Other risk factor:

1. Sex. Males are more likely to have SDS than females.

2. Race. Individuals from Japan and Southeast Asia have a higher risk for
Brugada syndrome.

REFERENCES
American Psychological Association. Bangungut. Retrieved from
https://dictionary.apa.org/bangungut
Britannica, The Editors of Encyclopaedia. (2017). “Psychopathology”.
Encyclopaedia Britannica. Retrieved from
https://www.britannica.com/science/psychopathology.

Gaw, A. (2012). Unravelling the Enigma of Bangungut: Is sudden Unexpected

Nocturnal Death Syndrome (SUNDS) in the Philippines a Disease Allelic
to the Brugada Syndrome?. Philippine Journal of Internet Medicine.
Retrieved from
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3404490/#_ffn_sectitle

Holland, K. (2019). What Is Sudden Death Syndrome, and Is Prevention

Possible?. Healthline Media. Retrieved from
https://www.healthline.com/health/sudden-death-syndrome

Stuart, G. (2006). The Folklore and the Science. Retrieved from http://
www.stuartxchange.org/BAngungot.html

GROUP 14

Jaysar Y. Copreros 3 AB Psychology – A

Areas of applications of sikolohiyang Pilipino

Sikolohiyang Pilipino has been applied in several areas:

Early Work focused on the use of local language in:

● Teaching 
● Research
● Conduct of various conferences 
● Symposia in Psychology. 
This development inspired the mass media to use the local language in radio programs, talk
shows and other official events of local and national importance to Philippine life and culture.
This further led to the popularity of inviting Filipino psychologists to talk shows to give some
insights on the relevance of sikolohiyang Pilipino to the various topics under discussion.

There were some attempts to formulate appropriate techniques in therapy suited to the Filipino
personality. 

Bulatao (1978) made the following observations: 

● Filipinos are freer to be themselves when in a sympathetic group of friends than in one
on one situation. 

● When supported by the group, Filipino clients prefer paternalistic counselors to non-
directive ones who are perceived to be detached and non-caring. 

✔ Non-directive approach/Client-centered therapy/Person-centered

therapy/Rogerian therapy - Where the client acts as an equal partner in the
therapy process, while the therapist remains non-directive—they don't pass
judgments on client’s feelings or offer suggestions or solutions (Cherry, 2021).

✔ Paternalism - “paternalism” occurs when the person in charge makes decisions

for a client/patient without the explicit consent of the client/patient.

● Filipino subjects are more susceptible to enter into altered states of consciousness (e.g.,
hypnosis, astral travel) more readily than American subjects.
✔ Hypnosis - It is expressed as a state of focused attention, heightened
suggestibility, and vivid fantasies (Cherry, 2020).
✔ Astral travel/Astral Projection - "Astral projection (AP) is an intentional OBE that
usually involves the experience that the self can seem to travel far from their
body – even to other countries or planets." (Aspell, n.d., as cited by Chandler,
2020). 

References

Chandler, N. (2020, December 7). Astral Projection: An Intentional Out-of-body Experience.

Howstuffworks. Retrieved October 2, 2021, from

https://science.howstuffworks.com/science-vs-myth/extrasensory-perceptions/astral-

projection.htm

Cherry, K. (2020, July 24). What Is Hypnosis? verywellmind. Retrieved October 2, 2021, from

https://www.verywellmind.com/what-is-hypnosis-2795921
Cherry, K. (2021, July 13). What Is Client-Centered Therapy? verywellmind. Retrieved October

2, 2021, from https://www.verywellmind.com/client-centered-therapy-2795999

PROVIDER-PATIENT RELATIONSHIP. (n.d.). School of Medicine. Retrieved October 2, 2021,

from https://medicine.missouri.edu/centers-institutes-labs/health-ethics/faq/provider-patient-
relationship

AGUILOS, BEVERLY KATE F.

3 AB PSYCHOLOGY
2ND REPORTER

AREAS OF APPLICATIONS OF SIKOLOHIYANG PILIPINO

Providing Psychological Help to Children

Elizabeth Protacio-Marcelino, an assistant psychology professor at UP Diliman

and became a president of Pambansang Samahan sa Sikolohiyang Pilipino from 1997-
1998 (PSSP) whom together with her colleagues’ efforts was able to pioneered the
Children’s Rehabilitation Center. CRC was established as non-government organization
during the time of Martial Law at 1988. It provides psychosocial support to children who
are victims or survivors of state violence and their families, as well as children who have
been abused (Children’s Rehabilitation Center, 2012). It is accredited by the Department
of Social Welfare Development (DSWD) as a community-based and family welfare
agency.
The children being supported by this non-government institution mostly
experienced to be in situations like armed conflict, some are prostituted children and
some are living in streets or street children. These children a being prone to mental
health problems since according to an article entitled “Early Childhood Mental Health”
from the President Fellows of Harvard College, young children who experience
recurrent abuse or chronic neglect, domestic violence, or parental mental health or
substance abuse problems are particularly vulnerable.
Through the applied orientation of Sikolohiyang Pilipino, Children’s Rehabilitation
Center or the process of providing Psychological Help to Children focus mainly on crisis
intervention through treatment and rehabilitation of these traumatized children.

Crisis intervention is a process wherein a mental health workers use this

to reduce potential permanent damage to an individual affected by a crisis. By using
this, it can help restore one’s mental state and prevent any psychological trauma
immediately following a crisis.
Children’s Rehabilitation Center’s Mission:

“Facilitate psychosocial help primarily for children in war and secondarily

for children survivors of social and natural disasters as well as victims of sexual
abuse at the grassroots and community level in order to lay the groundwork for
people's initiative, creativity, responsibility and communal concern for children.
CRC takes special focus in assisting women's organizations in prompting and
addressing children's rights and welfare.”

Children’s Rehabilitation Center’s Vision:

“A sovereign, peaceful society that responds to the basic needs and

respects the rights of children and their families.
Responsible parents and communities that nurture the potentials of every
child, to think, to learn, to express creatively and critically;
And children who are physically, emotionally and socially healthy and
equipped with coping skills to analyze and act in whatever type of situation.”

References:
Children’s Rehabilitation Center (2012).
https://lib.ohchr.org/HRBodies/UPR/Documents/session13/PH/CR_UPR_PHL_S13_201
2_ChildrensRehabilitationCenter_E.pdf
The President and Fellow of Harvard College (n.d).Early Childhood Mental Health.
https://developingchild.harvard.edu/science/deep-dives/mental-
health/#:~:text=Circumstances%20associated%20with%20family%20stress,abuse
%20problems%20are%20particularly%20vulnerable.

Gupta, V. & Wang D. (2021). Crisis Intervention.

https://www.ncbi.nlm.nih.gov/books/NBK559081/

AREAS OF APPLICATIONS OF SIKOLOHIYANG PILIPINO

Politics and Economy
Prepared by Rashid Amir Ali
“The second level underscored the socio-economic and political roots of the
problem,” (Protacio Marcelino, 1985).
Politics
• Pakikiramdam influences the citizens upon picking their candidates.

• In the politics, the idea of “pakikipagkapwa” is used as a bait to the citizens so that they would
conform to the political icon.

Ex.: Politicians during electoral campaigns revise their advocacies

to fit the “needs” of the voters.

• Utang na loob and hiya as the main foundation of political icons upon selling themselves.

Ex.: Vote-buying doesn’t necessarily work as to where the voter offers his vote, but by the

ability of the “act” of the politician that creates an instant manipulation of emotion.

Economy
 Sikolohiyang Pilipino has also been applied in industry particularly in the marketing of specific
products and understanding consumer behavior.
 A form of pampering the target market of the “good effects” that the product advertised may
bring to consumer’s life.

Ex.: The use of religious aspects and touch of drama in advertisements.

 Companies have also become more conscious of a management style that is appropriate and
suited to Filipinos.
 Ex.: Proper work schedules that meet the satisfaction of employees.

Compressed workweeks, flexitime, work at home, and moonlighting, that mainly

consider the Filipino trait of being family-oriented and work-industrious.

References
Indin, Y. (2020). What is indigenous psychology? College of Arts and Sciences. (p35).
Aamondt, M. (2010). Industrial/organizational psychology: an applied approach. Wadsworth cengage
learning (6). (p541-549