Unit 4.

Kapwa Psychology and the Filipinization of Personality Theories

a. The Filipino Personality: The Shared Inner Self

b. Indigenous Identity vs the Colonial image of the Filipino

c. The Compliant Filipino- Angela

d. The Confrontative Filipino

a. The Filipino Personality: The Shared Inner

“Kapwa is a recognition of a shared identity, an inner self, shared with others. This Filipino linguistic unity of the self
and the other is unique and unlike in most modern languages. Why? Because implied in such inclusiveness is the
moral obligation to treat one another as equal fellow human beings. If we can do this – even starting in our own family
or our circle of friends – we are on the way to practice peace. We are Kapwa People.” — Professor Virgilio Enriquez,
founder of Sikolohiyang Pilipino.

Enriquez (1978) defined kapwa as “the unity of the self and others, a recognition of shared identity, an inner
self shared with others.” The ako (ego) and the iba-sa-akin (others) are one and the same in kapwa psychology:
“Hindi ako iba sa aking kapwa (I am no different from others).” Once ako starts thinking of
himself as different from kapwa, the self, in effect, denies the status of kapwa to the other (Enriquez, 1978).

From the concept of shared inner self in kapwa emanates the social behavior of pakikipagkapwa.This means
“accepting and dealing with the other person as an equal.” This also means “a regard for the dignity and being of
others.” and having a sense of shared identity and a shared inner self

Enriquez (1989) also linked the core value of kapwa (shared identity) to the socio-personal value of
kagandahang-loob (shared humanity) and other social values like karangalan (dignity), katarungan (justice), and
kalayaan (freedom)

KAPWA
SHARED IDENTITY
(Shared Inner Self, “The other person is also yourself”)
∗ the core of Filipino psychology, it is humaneness at the highest level
∗ implies unique moral obligation to treat one another as equal fellow human beings

PAKIRAMDAM
SHARED INNER PERCEPTION (Knowing Through Feeling or Tacit Knowing; Participatory Sensitivity)
∗ A unique social skill inherent in Filipino personhood
KAGANDAHANG LOOB SHARED HUMANITY (Pagkamakatao) ∗ genuine acts of generosity, kindness and caring
Being able to help others in dire of need due to a perception of being together as a part of one Filipino Humanity
Enriquez (1978, 1994) started unfolding the concept of kapwa (shared identity), which is
at the core of Filipino social psychology, and which is at the heart of the structure of Filipino
values. He discovered that it is not maintaining smooth interpersonal relationships that
Filipinos are most concerned with, but pakikipagkapwa which means treating the other
person as kapwa or fellow human being.
Ibang Tao and Hindi Ibang Tao.
Ibang Tao
("outsider") There are five interaction levels under this category:
− Pakikitungo: civility - right behavior meant right demeanor towards authorities (Parents, Elders, etc.).
− Pakikisalamuha: act of mixing - This is a social value that is primarily communitarian. It espouses the ability to
adapt.
− Pakikilahok: act of joining - This translates to participation of the entire community to help a person.
− Pakikibagay: conformity - This runs into conflict with individuality which many Filipinos in fact willingly throw away in
favor of conformity with demands of those who are incharge.
− Pakikisama: being united with the group.
Hindi Ibang Tao
("one-of-us") There are three interaction levels under this category:
− Pakikipagpalagayang-loob: act of mutual trust
− Pakikisangkot: act of joining others
− Pakikipagkaisa: being one with others

b. Indigenous Identity vs the Colonial image of the Filipino

FILIPINO INDIGENOUS IDENTITY AND COLONIAL IMAGE

Kapwa is the core concept of Filipino Psychology
According to Enriquez the Filipino interpersonal relations were struck with the superordinate concept of Kapwa.It is
the only concept that embraces both categories of outsider “ibang tao” and insider “hindi iba tao” The word kapwa
has the closest english equivalent which is “others”
However, the filipino meaning of kapwa is different from the english word others because kapwa is the unity of the
self and others. The english word others is actuallythe opposition of self and implies recognition of self as a separate
identity.
Kapwa is the unity of self and others. It is recognition of a shared identity.

The ako (ego) and iba sa akin (others) are one and the same in kapwa psychology which says hindi ako iba sa aking
kapwa (I am no different than others) once ako starts thinking of himself as different from kapwa the self, in effect,
denies the status of kapwa to the other

Presumably, because the importance of kapwa in the filipino langauge.

We an inclusive tayo and exclusive we (kami)
Tayo includes the listener while kami excludes him.
All cultures has an in group and outgroup,

Yet there seems to be at least one culture that does not fit into this mold perfectly. For the Filipino , the "ibang ta o "
(outsider) is "kapwa " in the same manner that the "hind ibang tao " (insider) is also "kapwa " (unity of the self and the
o the r). The concept o f "pakikipagkapwa ," therefore , is very important psychologically a s we ll a s

philosophically. It is much deeper and more profound in its implications because it has a moral as well as a
normative aspect as a value, and a "paninindigan" (conviction), which is a no the r equally important concept in
Philippine social psychology. "Pa kikipagkapwa " means accepting and dealing with the other person as an equal and
with respect and dignity. It is definitely inconsistent with exploitative human relations.

Pakikipagkapwa refers to humanness at its highest level. " If one is "walang pakisama " (not adjusting to the will of
the majority), one could still be forgiven because that is the individual's prerogative . If one is "walang hiya " (lacks a
sense o f proptiety), one can still be tolerated because one will eventually learn. However, if one is labelled " walang
kapwa -tao ," the n one is the worst human being . As a Tagalog proverb says: “Madaling maging tao , mahirap ang
mag pakatao " (It is easy to b e born a human being , but it is not easy to act like one ).
c. The Compliant Filipino

THE COMPLIANT FILIPINO

Compliant
 Ready or disposed to comply.
 Conforming to requirements.
 Too willing to do what other people want or too willing to accept their opinions
Synonyms: Obedient, Submissive
Obedient
 Following orders or commands.
 The act is not the genuine desire of the individual.
 response to an order, command, or instruction.
Submissive
 Yielding to power or authority.
 Willful and out of respect for the person in power or authority
FILIPINOS BEING OBEDIENT
Are Filipinos obedient?
YES but:
 There were reasons for doing so
 They are still fearful and, perhaps, even more confused
NO
 Lacking in discipline. We even flaunt our hard-headedness and commit crimes in other countries.
It’s in our culture (Villa, n.d)
 Ex. People spitting on the streets and throwing garbage anywhere, taxi drivers zigzagging along
roads and highways, jeeps stopping wherever they want, corrupt politicians
Factors why some Filipinos do NOT obey
1. Common sense, not too common
2. The “Diskarte” culture
3. Following rules is corny
4. Herd Mentality
FILIPINOS BEING SUBMISSIVE
Colonial Mentality
 Perception of ethnic and cultural inferiority
 Form of internalized racial oppression
 Direct consequence of the Philippines' long history of colonialism.
“The Philippines’ history of colonization created uncertainty about what really defines our culture, to the point that
many Filipinos now have feelings or otherness and shame about our Filipino culture and ourselves,”
Why are Filipinos Compliant?
Answer #1: Because of the Filipino Family Value Hiya
Hiya
 shame
 controls the social behaviors and interactions of a Filipino
 the value that causes Filipinos to obey and show respect to their parents, older siblings, and other
adults in authority.
 an essential component of family loyalty

Answer #2: Filipinos Prioritize Familial Obligations

Utang na Loob

 “debt of gratitude and reciprocity”

 Filipino children are likewise expected to obey parental authority
 must acknowledge ‘utang na loob’ for being brought to this world
Answer #3: Most Filipinos have learned to be compliant to power

 An obedient citizen requires someone to tell him what is right or wrong, and what to do
 Filipinos have been carrying out the commands of colonizers, dynastic monarchs, or tribe elders
 Filipinos want to maintain good relationships and avoid punishment
d. The Confrontative Filipino

FILIPINO CONFRONTATIVE SURFACE VALUES: BAHALA NA, LAKAS NG LOOB, PAKIKIBAKA

Confrontative Surface Values is one of the admirable traits if Filipinos. It is the courage that was displayed
not just the early battles for our freedom but even in the midst of surging problems. It is about positive endurance
despite uncertainty of what lies beyond the future.

BAHALA NA

Bahala na is one of the most widely used phrases in the Philippines.

Filipinos usually say “Bahala na” when they are unable to decide their next course of action or when they have no
idea what will happen next.

They say this phrase as if all they want is to go with the flow, not minding what the outcome might be. You won’t find
any direct translation of this phrase in English but its common stated in Spanish phrase “que sera sera”, which means
“whatever will be, will be.”

Bostrom (1968) was the first psychologist to analyze this value by comparing it with American fatalism. This
is obviously a pervasive interpretation that when 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. ‘Bahala na ang Diyos (God will take care of
us)’… This attitude is a
Fatalistic resignation or withdrawal from an engagement or crisis or a shirking from personal responsibility” (Andres,
1994, p.12)

The Sikolohiyangg Pilipino perspective interprets bahala na differently. Lagmay

(1977) explained that 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

ETYMOLOGY

The word bahala is actually a derivative of the word Bathala, which refers to the ancient Supreme Being
worshiped by Filipinos during the pre-Spanish Period. It can be said that the proper use of this phrase should be in
the context of leaving things in the Hands of the Divine Being.

The use of the phrase “Bahala na” somewhat manifests the tendency of Filipinos to humbly submit
everything to the Higher Being during tough times. People who frequently use this phrase don’t see anything wrong
with it. They even see it as a positive thing because it acknowledges that the Supreme Being has a greater power
than man, which is why they are entrusting their lives to Him

LAKAS NG LOOB

Lakas-ng-loób is literally translated as “courage,” which is correct enough

The unique history of the Philippines must also be taken into account in order to see that this is not just any kind of
courage, but a courage to sacrifice oneself for the group. As we will see, the Tagalog pasyon (passion of Christ) play
is the key to understanding this virtue and the ideal traits of the bayani (Filipino hero).

It is being courageous in the midst of uncertainties and problems. It is also a moving force for seeing the
good not only in one’s self but also in others. This can be unifying. It was manifested strongly in the People revolution
in 1968.
 The People’s Power revolution illustrates kapwa and lakas ng loob as the businessmen and professionals
from Makati joined ranks with the urban poor and protesting laborers from Tondo. The voice and lakas ng loob from
Mendiola and E. de los Santos Avenue (EDSA) in a united move to bring about pagbabagong-dangal. Instead of the
overdrawn and misused concept of utang na loob, the Filipino lakas ng loob, supported by his conviction and the
social psychology of kapwa, was affirmed.

The motivation to dislodge a dictator in the light of the values of katarungan, kalayaan, and ultimately,
karangalan, led to a demonstration of people’s power in a move toward pagbabagong-dangal.

PAKIKIBAKA

This confrontative surface value (pakikibaka), whether in the psychological perspective or as a worldview, is
tied closely with pakikisama or fellowship among men and of nature. Enriquez simply defined pakikibaka as “co-
operative resistance and a level of fusion in a common struggle in the face of injustice and exploitation (Enriquez,
1989; pp. 63-64).”

Pakikibaka were identified as those invoked when dealing with society as a whole. The best example are the
People Power Revolt of February 1986 vividly illustrates how people can lift a very local and particularistic value,
such as pakikisama, to serve a universal one—the defense of democracy.

By February 1986, many Filipinos were outraged over how the Marcos’ had clung on to power for years
even though the nation was sinking into debt because of their profligate borrowing. Businessmen had lost confidence
in the government because of its takeover of legitimate businesses. Its human rights abuses worsened.

In the snap presidential elections in January 1986, Corazon

Aquino, widow of the martyred Senator Benigno Aquino Sr., ran against the incumbent.
Massive cheating took place to keep her from winning. Here, pakikisama became a bridge to the lipunan-oriented but
abstract universal values that Clemente et al. cited: it
Strengthened pakikibaka (active involvement) and the resolve (lakas ng loob) to struggle for abstract universals,
kalayaan (freedom) and katarungan (justice).

It became a bridge to the very abstract maka-Diyos, for many came in response to Cardinal Sin’s appeal.
Together with the nuns and priests who also manned the barricades, they prayed, locked arms, and sang religious
hymns even as tanks rolled down EDSA to disperse them.