LEARNING MODULE

IN
G11-HUMSS│Q2│Weeks 3-4

DISCIPLINES AND IDEAS IN

THE SOCIAL SCIENCES

LEARNER’S INFORMATION

Student’s Name: ___________________________________________________________

Grade & Section: ______________________________________ School Year: 2021-2022

Teacher: Mrs. Queen Kris Antonnette Q. Rebosquillo, RL

Teacher’s Contact Details: 09303850219/queenkrisantonnette.quilaton@gmail.com

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INTRODUCTION
In the previous chapter, we have learned about the dominant approaches and ideas in
the social sciences which offer different ways of looking at society. The three dominant
approaches (positivist, interpretive, and critical social science) give us various perspectives in
analyzing society. Under positivist social science, you have discussed structural-functionalism,
rational choice, and institutionalism; under interpretive social science, we have tackled
hermeneutical phenomenology and symbolic Interactionism; and under critical social science,
we have talked about feminist theory, Marxism, psychoanalysis and human-environment
systems (Jison & Ponsaran, 2018).

In this quarter, we will give highlights on Filipino’s way of looking at society to

understand the uniqueness of the Filipino way of indigenizing concepts in the social sciences to
cater to its own needs and we will explain how social sciences can be an important tool to
address the pressing needs of the times – particularly, the challenges being faced by our
society as a result of the globalizing world, modern technology, and environmental degradation
to name a few (Ong, 2016).

The social ideas by Filipino thinkers in the 19 th century starting from the ilustrados,
instigators of the revolution and ideas of Filipino social scientists which emerged in the second
half of the twentieth century (Ong, 2016). These Filipino approaches in the social sciences offer
us alternative ways of looking at society using our own perspective as Filipinos.

There are several key disciplines in the social sciences can be applied in different
Philippine scenario, such as in politics, economics, and society. Also, you will learn to the recent
concepts of multidisciplinarity and interdisciplinarity and how these perspectives can be utilized
in solving various issues in our society. Lastly, we will analyze the significant roles being played
by the social sciences in addressing critical issues that upset the balance of the society (Ong,
2016).

I hope that this module, you will become better equipped to take on the challenge of
functioning as an integral part of the Filipino society.

Sources:

Jison, J. R. B., & Ponsaran, J. N. (2018). Disciplines and ideas in the social sciences: for Senior
High School. – Quezon City: C & E Publishing, Inc.

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Ong, J. (2016). Disciplines and ideas in the social sciences. Quezon City: Vibal Group, Inc.

LESSONS AND COVERAGE

At this module, it is expected that you will be able to understand and appreciate the
salient features and lessons of Disciplines and Ideas in the Social Sciences.

UNIT VII: Sikolohiyang Pilipino and Filipino Values

Subtopics: Key Concepts in Understanding Sikolohiyang Pilipino

Sikolohiyang Pilipino: Strengths and Weaknesses

Sikolohiyang Pilipino as an Alternative to the Institute of Philippine Culture’s Study

On Philippine Values

UNIT VIII: Pantayong Pananaw

Subtopics: Historia and Kasaysayan

Pantayong Pananaw: Strengths and Weaknesses

In this module, you will do the following:

 value the role of interpersonal relations in Philippine culture;

 evaluate the person’s personality using the core values of Sikolohiyang Pilipino;

 explain the significance of using a particular language for discourse;

 critique dominant approaches using Filipino perspectives;

 examine the social ideas of Filipino thinkers starting from Isabelo de los Reyes, Jose
Rizal, and other Filipino intellectuals;

 determine how Social Science can be used to address social concerns;

 recognize multidisciplinarity and/or interdisciplinarity as an approach to looking at

society; and

 generate an analysis of a social phenomenon using at least two approaches from the
Social Sciences.

CONNECTING TO THE NEXT LESSON

You have learned in the previous lesson of the contributions of the Filipino Social Thinkers in
terms of social issues in the past years. Filipino social sciences offer us an alternative way of
looking at society using the Filipino perspective, and equip us with the necessary knowledge
and skills to critique dominant approaches in the social sciences using our own point-of-view as
Filipinos. You are able to examine the social ideas of Filipino thinkers starting from Isabelo de
los Reyes, Jose Rizal and other Filipino intellectuals. Now, in these new lessons, you will be
able to know the key concepts in understanding Sikolohiyang Pilipino, Dr. Virgilio Enriquez as
the Father of Sikolohiyang Pilipino, Sikolohiyang Pilipino; Strengths and Criticisms,
Sikolohiyang Pilipino as an Alternative to the Institute of Philippine Culture’s study on Philippine
values.

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LECTURE NOTES

At the end of this lesson, it is expected that you will be able to:

 value the role of interpersonal relations in Philippine culture; and

 evaluate the person’s personality using the core values of Sikolohiyang Pilipino.

Bible Verse: Acts 3: 1-10

I CAN WALK

One day, Peter and John went to the Temple to pray. They entered the city through the beautiful
gate. Near the gate sat a man who had been crippled all his life.

The man saw Peter and John and asked them for some money. They said, “Look at us!” The man
looked up, hoping for some money. Peter said, “I do not have any money, but I can give you
something else. By the power of Jesus Christ, stand up and walk!”

Then Peter helped the man stand up. His legs felt strong. He was healed! He was so happy. He
went to the Temple with Peter and John walking, jumping, and praising God. All the people were
amazed.

Learning about the power of Jesus can also make you happy.

Processing Questions:

As Michaelian, what will you do when you see someone who needs help? Will you
try to help, just like what Peter and John did or you will just ignore him/her?

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INTRODUCTION:

Sikolohiyang Pilipino, indigenous psychology, is defined as “psychology” that is rooted

on the experience, ideas, and cultural orientation of the Filipinos.”

United Nations Children’s Fund (UNICEF) discovered the importance of knowing and
understanding the culture, indigenous identity, and the environment of the people the
organization is helping, to aid in carrying out its programs. UNICEF programs thus found a
perfect fit in Dr. Virgilio Enriquez’s Sikolohiyang Pilipino which “allows professionals to see the
world from the perspective of the people they serve.” Sikolohiyang Pilipino has definitely
reshaped worldview in community advocacy.

Chapter VII.I: KEY CONCEPTS IN UNDERSTANDING SIKOLOHIYANG PILIPINO

The key concepts in Sikolohiyang Pilipino are kapuwa, pakikipagkapuwa, and the eight
levels of social interactions based on pakikipagkapuwa,. Let us try to understand the said
concept and how they relate to each other.

KAPUWA
Kapuwa is a vital concept in Sikolohiyang
Pilipino. According to Enriquez, the words
“both”, “fellow being”, and “other” are commonly
used as English counterparts of kapuwa. But the
term kapuwa is very different from its English
counterparts since it connotes “unity of the self
and others.” While the English word “others” is
used in opposition of the self, the term kapuwa
recognizes shared identity. Hence, kapuwa
means extension of the self. As Enriquez puts it,
“the ako (ego) and the iba sa akin (others) are
one of the same in Kapuwa psychology.

PAKIKIPAGKAPUWA

Thus, pakikipagkapuwa is what Filipinos value.

Pakikipagkapuwa should be distinguished from
pakikisama, because according to Enriquez,
pakikipagkapuwa is both a paninindigan (conviction)
and a value; is much deeper and profound in its
implications; and it means accepting and dealing with
the other person as an equal. Pakikisama, on the other
hand, is merely a form of pakikisalamuha and connotes
conformity even to social evils such as corruption.
When one is walang pakikisama, others might say that
he or she will eventually learn how to get along, but
when one is walang kapuwa-tao, he or she is
considered hopeless, the worst kind of person.

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LEVELS OF SOCIAL INTERACTIONS BASED ON PAKIKIPAGKAPUWA

Social interaction is an important aspect of a people’s life. Hence, analysis of social interaction
in the Philippines setting as reflected in the language reveals a lot about our character. The
Filipino language provides subtle distinctiveness in several stages and manners of social
interaction.

According to Santiago and Enriquez (1976), there are eight stages and manners of social
interactions in Filipino.

Pakikiisa (being one with)

Pakikisangkot (getting involved with

Pakikipagpalagayan/Pakikipaglagayang-loob
(being in rapport/understanding/acceptance with

Pakikisama (being along with)

Pakikibagay (in conformity with/in accord with)

Pakikilahok (joining/participating with)

Pakikisalamuha (interaction with)

Pakikitungo (transaction/civility with)

There are theoretical and conceptual differences among the eight manners of social
interaction mentioned above. These are more than just interconnected manners of interpersonal
relations, ranging from the moderately uninvolved civility in pakikitungo to a complete sense of
identification in pakikiisa. Thus, the value of pakikipagkapuwa in Philippine society cannot be
questioned, because one can understand or even accept someone who is walang pakisama,
walang hiya, or walang utang na loob, but not someone who is walang kapuwa tao.
Pakikipagkapuwa seems to be the key in understanding one’s personhood or pagkatao.

He was considered as the Father of Sikolohiyang Pilipino.

His academic stint at the University of the Philippines paved

the way for the development of his indigenous approach in
the study of psychology.

He began teaching psychology at the University of the

Philippines in 1963, using English as medium of instruction.

Two years later, he shifted to using the Filipino language as a

medium of instruction that can only be interpreted to be an
act symptomatic of a nationalist path.

Virgilio G. Enriquez

To further develop and popularize Sikolohiyang Pilipino, Enriquez conducted first-hand

research on the various concerns of Filipino psychology, concerns which are often being
ignored by Western psychology since these are not central to their cultural traditions. Such
concerns, such as the study of anting-anting and panghuhula, were often frowned upon by

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Western-oriented scholars, But Enriquez insisted that if these concerns are being valued by
Filipinos then they should be legitimate subjects of psychological studies.

To address the need of institutionalzing Sikolohiyang Pilipino, it was under Enriquez’s

leadership that the Pambansang Samahan sa Sikolohiyang Piliino (PSSP) was founded as a
professional organization. He continued to steer the movement and staged the First National
Conference on Filipino Psychology that convened in 1975, followed by annual conferences held
in different regions of the country that catered to wider participation.

Currently, Sikolohiyang Pilipino is alive and kicking, so to speak. This is due to the vigor
and hard work of the younger generation scholars who have been inspired by Enriquez’s goal of
promoting an indigenous psychology. To this day on, the publication moves toward the
proliferation of national consciousness and awareness among Filipinos.

Chapter VII.II: SIKOLOHIYANG PILIPINO: STRENGHTS AND CRITICISMS

STRENGHTS CRITICISMS
Liberation of the Filipino psyche from Is seen as divisiveness rather than
colonial influence. Scholar who have promoting unity among Filipino scholars,
followed in the footsteps of Sikolohiyang particularly psychologists.
Pilipino have continued the tradition of
focusing on the loob and kapuwa as (Ironically, critics would come from the
indigenous concepts that would provide an Sikolohiyang Pilipino circle itself, who would
understanding of the Filipino psyche. say that they feel inhibited from questioning
the direction Sikolohiyang Pilipino was taking.
Its popular use outside the country. Such Since, Sikolohiyang Pilipino has attained the
as the United nations Children’s Fund strature of a movement, supporters are
(UNICEF), adopting it as program framework expected to follow the ideals of Sikolohiyang
for its trauma programs. Pilipino, some of which are: 1. A pledge to a
nationalist orientation; 2. The use of Filipino as
a medium of communication, instruction, and
scholarship; 3. The use of indigenous research
methods, and 4. Putting Filipino worldviews at
the center of their studies. Thus, non-
adherence to these ideals would entail that
one is in favor of the colonial psychology
tradition.)

Chapter VII.III: SIKOLOHIYANG PILIPINO AS AN ALTERNATIVE TO THE

INSTITUTE OF PHILIPPINE CULTURE’S STUDY ON PHILIPPINE VALUES
The Filipino value is very vast because of cultures of many countries influenced the
nation during the colonial time. These are the cultures of Spain, American and Japan. Philipiine
values can be divided into many themes for example, family, shame, communications and many
more.

Theme Philippine Value

Family  Family is the most important and the center of the social
structure
 The nuclear family is very important
 Filipino people get their strength from their family

Shame  Hiya is very important

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 Hiya sets a motivating factor to Filipino behavior
 Filipinos believe they must live up to the accepted
standards of behavior and if they fail to do so they bring
shame not only upon themselves, but also upon their
family

Relationships and  Filipinos thrive on interpersonal relationships, so it is

Communication advisable to be introduced by a third party
 Filipinos wants to have a smooth interpersonal
relationship with other people

CONCLUSION
The institute of Philippine Culture paved the way for giving importance to the role of
interpersonal relations in the study of Philippine values. Sikolohiyang Pilipino serves as an
alternative to the Institute of Philippine Culture’s study on Philippine values for espousing a
Filipino perspective in the study of Philippine culture.

It has been more than fifty years since Sikolohiyang Pilipino was conceptualized by
Virgilo G. Enriquez. It is very evident that his brainchild has outlived him, and it can be said that
the growing expansion of Sikolohiyang Pilipino has come to immortalize him. Today, when we
say Sikolohiyang Pilipino, the name Virgilio G. Enriquez also comes to mind. Enriquez devoted
the most productive years of his life developing and popularizing a framework that best suited
the Philippine context when it comes to the study of Filipino psyche.

Moreover, Sikolohiyang Pilipino not only provided a framework for the liberation of our
minds from the influence of Western psychology, it also contributed an indigenous research
methodology, the cross-indigenous methodology, that would help and guide researchers in their
quest for the understanding of Filipino psychology in particular, and hopefully of Filipino identity
as a whole.

Although it has its share of criticisms, Sikolohiyang Pilipino has been an invaluable
contribution to the promotion of a nationalist consciousness by providing an alternative view to
colonial psychology.

LESSON SUMMARY

Search and use of indigenous concepts that could serve as bases for understanding the
Filipino psyche from a distinctly Filipino Perspective.

Kapuwa is the key concept in Sikolohiyang Pilipino; it is an indigenous concept that has
a different meaning from its English counterpart, which is “other”; for kapuwa denotes unity of
the self with others while “others” implies the recognition of the self as a separate identity.

Virgilio G. Enriquez is considered the Father of Sikolohiyang Pilipino and his legacy
continues as his brainchild is being used not only by social scientists in the country but also by
international organizations such as the UNICEF.

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The Institute of Philippine culture paved the way for giving importance to the role of
interpersonal relations in the study of Philippine values.

Sikolohiyang Pilipino serves as an alternative to the Institute of Philippine Culture’s study

on Philippine values for espousing a Filipino perspective in the study of Philippine culture.

LECTURE NOTES

CONNECTING TO THE NEXT LESSON

In the previous lesson, we have thoroughly discussed Sikolohiyang Pilipino as a Filipino Social
Science perspective which aims to search for and use indigenous concepts that could serve as bases
for understanding the Filipino psyche from a distinctly Filipino perspective. Sikolohiyang Pilipino, as
propagated by Virgilio Enriquez, served as an alternative to the application of Western theories in the
study of Philippine culture and personhood. Now, in this lesson, we will discuss another major
contribution to Filipino social science perspective by learning about Pantayong Pananaw, as
propagated by the eminent historian Zeus Salazar.

At the end of this lesson, it is expected that you will be able to:

 explain the significance of using a particular language for discourse;

 critique dominant approaches using Filipino perspectives

Bible Verse: Colossians 4:6

“Let your conversation be gracious and attractive so that you will have the right response for
everyone.”

INTRODUCTION:

For a long time, Philippine history, culture, and society have been studied using Western
perspective. After all, the first chronicles were Spaniards so they recorded their observations
using their own perspective as Westerners. Even when propagandists such as Jose Rizal,
Marcelo H. del Pilar, and Graciano Lopez-Jaena defended Philippine history and culture in the

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19th century, they were still within the colonial framework for they were compelled to use the
language of the colonizers and argue using Western standards. There were Filipino historians
who advocated a nationalist perspective in writing Philippine history but most of them still chose
to write in the English language. This is where the contribution of Pantayong Pananaw lies – in
advocating the use of the Filipino language in writing history and understanding society.

KEY CONCEPTS IN UNDERSTANDING PANTAYONG PANANAW

In order to understand Pantayong Pananaw as a cultural discourse (or an interchange of

ideas on culture), it is important to go back to the development of history as a discipline in the
Philippines.

In ancient times, there was no written history although the natives knew how to write in
the ancient system of writing known as baybayin. Their history back then was in the form of oral
tradition such as legends, songs, epics, myths, folklores, and riddles. Thus, they were able to
keep the concepts and values important to them through the forms of oral tradition. The
babayalan or female spiritual leader was the keeper of oral tradition and had the duty of
transmitting it to succeeding generations.

Their worldview could be described as cyclical, meaning they saw important events and
phenomena as a cycle, like day and night, planting and harvesting seasons, summer and rainy
seasons, and birth and death.

Chapter VIII.I: HISTORIA AND KASAYSAYAN

When the Spaniards colonized the Philippines in 1565, they introduced the concept of
historia, or the writing of important events chronologically. They introduced the concept of
written history and the importance of objectivity in the writing of history.

With this in mind, they proceeded to write the history of the Philippines in what has
become known as Spanish chronicles. Spanish chronicles include Antonio Pigafetta, Miguel de
Loarca, Pedro Chirino, Antonio de Morga, and Francisco Alcina. They wrote about Philippine
history and culture using Spanish as the medium of communication and their own perspective in
analyzing Philippine society. They propagated what is termed as the bipartite view of Philippine
history in which they divided the period into two parts: pre-colonial and colonial periods, the
former being characterized by “darkness” and the latter, “light”.

Simply put, this means they considered our civilization as backward and advocated the
idea that we only became civilized because of them. Thus, historia was all about the Spaniards’
efforts in civilizing a “savage” culture, so to speak. Moreover, it is noteworthy that our oral
tradition was relegated to the status of myth because it did not conform to the Western
standards of historia, from which the English term “history” originated.

Pansilang Pananaw From the 16th century to 19th century, the bipartite discourse
dominated, with the Spaniards at first talking about our culture
among themselves and in their own language.

Pangkayong Pananaw Spaniards talking to us about it using their own language again.

Fortunately some changes in the 19th century paved the way for the education of some mestizos
who would challenge the dominant bipartite discourse. They were called ilustrados, the
“enlightened ones”.

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Pangkaming Pananaw
Jose Rizal, Graciano Lopez Jaena and Marcelo del Pilar
(ilustrados) formulated the tripartite view of Philippine history by
dividing the period into three parts – pre-colonial, colonial and
post-colonial periods (light-darkness-light). They all agreed that
we had a high level of civilization before the Spaniards came.
Thus, they joined the colonial discourse by talking back to the
Spaniards using Spanish as the medium of communication and
colonial standards as bases in defending Philippine culture.

Pantayong Pananaw
According to Zeus Salazar, “this was the task of the Filipino
thinkers of the Propaganda and the Revolution. What they
brought into being was a tripartite view of Philippine history
which, essentially, would consist of the revision of the two-part
Spanish philosophy of history and the addition of a third
epoch.”

This tradition has been continued by most historians who chose

to write in English and use foreign concepts in writing Philippine
history. With the proliferation of the said discourse in the 1970s,
Salazar thought of formulating a Filipino perspective and
methodology in Philippine historiography, hence Pantayong
Pananaw was born.

Pantayong Pananaw is a communication-based theoretical innovation coming out of

the field of Philippine historiography. This new paradigm refers to normative speaking context
within which scholars in the movement seek to help forge a ‘national’ discourse on civilization.

The essence of Pantayong Pananaw, therefore, is in the internal interconnections and

connections of characteristics, values, knowledge, wisdom, aims, traditions, behaviors and
experiences of a cultural whole, which is enveloped by and expressed through the use of one
language. Thus, in Pantayong Pananaw, a Filipino is talking to a fellow Filipino about their
own experiences as Filipinos, using Filipino as the language of communication.

Pantayong Pananaw is a perspective used in the social sciences most especially in

Philippine History. It is composed of two words. These are “Tayo” which means “We in
Filipino” and “Pananaw” which means “Perspective or View”.

Using Pantayong Pananaw, the term kasaysayan was more used rather than the term history.
Kasaysayan means “salaysay ukol sa nakaraan o nakalipas na may saysay para sa isang grupo
ng tao at inuulat sa pamamagitan ng sariling wika.”

The Pantayong Pananaw has basic tenets that explain the nature if this perspective:

1. The original language of the Filipinos and other indigenous groups in the Philippines must be
used in writing Philippine history.

2. Language as proposed by the advocates of Pantayong Pananaw serves as the root and
backbone of the Filipino experience.

3. Foreign people can speak and learn the Filipino language but cannot really have that whole
hearted knowledge about the language.

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4. Writing history using Pantayong Pananaw would therefore hinge on using and tapping the
local and national languages.

5. Having one language (Filipino) used in writing history makes the Filipino society fully grasp
the true meaning of Kasaysayan.

BAGONG KASAYSAYAN

The idea of Bagong Kasaysayan is a fusion of the ancient definition of kasaysayan with
the scientific tradition of historia. Indigenous concepts and values vital to kasaysayan are
studied through the use of scientific method of historia. Thus, in Bagong Kasaysayan, historians
focus on non-traditional themes such as epidemics, women, environment, and even jokes.

Written documents are not the only valid sources considered, as what is propagated
especially by positivists in the 19th century such as the German historian Leopold von Ranke
who argued that “no document, no history”. The use of primary sources, which was Ranke’s
contribution to the field of historiography, is also being emphasized, but primary sources are not
confined to documents alone but to other sources as well such as artifacts, fossils, remains,
language, and architecture.

The use of an indigenous perspective is also a must in Bagong Kasaysayan since it will
serve as the historian’s framework in analyzing historical facts and propagating nationalist
consciousness. Finally, the use of a national language is considered beneficial in Bagong
Kasaysayan since it would help in the promotion of a Filipino perspective in the writing of
history.

Bagong Kasaysayan Historia Kasaysayan

a fusion of thee ancient Chronological account of past Salaysay na may saysay

definition of kasaysayan with events
the scientific tradition of
historia

He was more popularly known as “Bathala” among

students and peers. He was also considered as the
“Father of Pantayong Pananaw”.

He obtained his B.A. History Degree, summa cum

laude, from the University of the Philippines,
Diliman and Doctorat en Ethnologic, with highest
honors, from Sorbonne, University de Paris,
France.

He was awarded of Gawad Bagong Kasaysayan

for his contributions to Philippine historiography.

Dr. Zeus A. Salazar

Chapter VIII.II: PANTAYONG PANANAW: CRITICISMS AND STRENGTHS

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CRITICISMS
A Language-based Framework. With its
advocacy of using the Filipino language as the
language of historical discourse in order to utilize
the Filipino perspective.
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STRENGTHS
It can be said that it was the first framework
advocating a nationalist perspective primarily by
the use of Filipino as the language of
discourse.

The Use of the Filipino language is not only Bridging the gap between the masses and the
consideration in the formation of a nationalist elite, what Salazar coined as the “great cultural
history. divide”.

Others would say that the use of Filipino
language, which is primarily Tagalog-based,
already marginalizes the rest of non-Tagalog
languages in the Philippines. Pantayong Pananaw
is even branded as advocating “Tagalog
Imperialism” by some critics.
Is also credited with ushering Philippine
historiography into a new era, and that is Bagong
Kasaysayan. Pantayong Pananaw offered a new
perspective, a Filipino perspective, in looking at
Philippine history not from the view of Westerners
as has been practice for a long time.

The most elaborate critique of Pantayong Is considered as the most advanced in terms of
Pananaw would come from Ramon Guillermo’s theory and the most productive in terms of
book Pook at Panindigan: Kritika ng Pantayong research output within the field of Filipino
Pananaw published in 2009. social science perspectives.

In the first part, he points out the exclusive use of It is considered as a recognized perspective in
Philippine languages in discourse as a weakness Philippine historiography and has made its
of Salazar’s theory, especially the rejection of presence felt even outside the university where it
concepts that do not originate from Philippine all began.
languages as automatically foreign or Western.

In the second part, Guillermo shows that even

foreign theories such as Marxism could be
appropriated and indigenized to suit local context.

CONCLUSION

Pantayong Pananaw was initiated by Dr. Salazar in the 1970s in the context of the
search for a Filipino perspective in the midst of the repressive atmosphere generated by the
implementation of Martial Law and the dominance of Western perspective in Philippine
historiography in particular, and in the Social Sciences in general.

It has gained following inside and outside the University of the Philippines where it all
began, as can be attested by the number of publications using the Pantayong Pananaw as
framework, as well as the number of teachers who incorporate Pantayong Pananaw in their
teaching ideology and strategy, especially in the fields of Social Studies and Philippine history.

Despite the criticisms, Pantayong Pananaw serves as a fresh alternative to Western

positivist history where Philippine history and culture are seen from the eyes of the Westerners.
Pantayong Pananaw offers an alternative view by focusing on and appreciating one’s culture
and history using our own standards and relying on our own judgments. At present, Pantayong
Pananaw plays an important role as a Filipino Social Scientist perspective.

LESSON SUMMARY

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Dr. Zues A. Salazar is considered as the “Father of Pantayong Pananaw” and one of the
great minds, together with Virgilio Enriquez (Sikolohiyang Pilipino) and Prospero Covar
(Pilipinolohiya), who pioneered the articulation of Filipino perspective in the social sciences.

Pantayong Pananaw refers to the internal interconnections and connections of

characteristics, values, knowledge, wisdom, aims, traditions, behaviours, and experiences of a
cultural whole, which is enveloped by and expressed through the use of one language.

The use of Filipino language is a must for Pantayong Pananaw, hence it is called a
“language-based framework.” It advocates the idea that the choice of language is a clear
indicator of whom one wishes to talk to.

REFERENCES
Book

Alday-Miranda, M. (2013). Telling and re-telling the story of Jesus through Science 7. Quezon
City: Rex Crown Publications, Inc.

Arcinas, M. M. (2016). Disciplines and ideas in the social sciences. Quezon City: Phoenix
Publishing House.

Jison, J. R. & Ponsaran, J. N. (2018). Discipilines and ideas in the social sciences for senior
high school. Quezon City: C & E. Publishing Incorporated.

Ong, J. (2016). Disciplines and ideas in the social sciences. Quezon City: Vibal Group, Inc.

Tatel, C. P. Jr. (2016). Disciplines and ideas in the social sciences. – 1st ed. - Quezon City: Rex
Book Store, Inc.

Internet

https://www.google.com/url?sa=i&url=https%3A%2F%2Fmckl.home.blog%2Fauthor
%2Fmodavar18%2F&psig=AOvVaw1jElfdF34fwfTRGINWPj_9&ust=1596768489889000
&source=images&cd=vfe&ved=0CAIQjRxqFwoTCMDyjNHIhesCFQAAAAAdAAAAABAD

https://www.google.com/url?sa=i&url=https%3A%2F%2Fchaerlshelly.wordpress.com
%2F2017%2F09%2F17%2Fpakikipagkapwa-tao
%2F&psig=AOvVaw1jElfdF34fwfTRGINWPj_9&ust=1596768489889000&source=image
s&cd=vfe&ved=0CAIQjRxqFwoTCMDyjNHIhesCFQAAAAAdAAAAABAJ

https://www.google.com/url?sa=i&url=https%3A%2F%2Fen.wikipedia.org%2Fwiki
%2FVirgilio_Enriquez&psig=AOvVaw2SjtzCg-
WuYz7sYV6MASh6&ust=1597109079409000&source=images&cd=vfe&ved=0CAIQjRx
qFwoTCJDe_Z2-j-sCFQAAAAAdAAAAABAD

https://www.google.com/url?sa=i&url=https%3A%2F%2Fwww.goodreads.com%2Fauthor
%2Fshow%2F6918189.Zeus_A_Salazar&psig=AOvVaw3kzQ85_cjWJjXs9swN-
fkF&ust=1597210718395000&source=images&cd=vfe&ved=0CAIQjRxqFwoTCODOkfa3
kusCFQAAAAAdAAAAABAD

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 DISS 11-HUMSS (Q2 Weeks
3 & 4)

SUMMATIVE ASSESSMENT

Name: ____________________________________________ Grade & Section: __________

A. COMIC STRIP. Choose one mode of social interaction based on pakikipagkapuwa and
explain this by coming up with a comic strip. Show the value of that mode of social interaction in
your comic. Your comic should not less than of 8 scenarios and not more than 10 scenarios.

Instruction:

 Place your COMIC STRIP in a clean long bond paper then include and staple it
when you sent back the module.
 Do not forget to write your name in your output.

Your output will be evaluated with the rubric below:

CATEGORY 5 4 3 2
Content – Use The comic The comic is The comic is The comic is
of Modal contains all missing one of the missing two of the missing more
relevant relevant pieces of relevant pieces of than two
information (5 W’s information. information. relevant pieces
and H). of information.
Content - Dialogue or Dialogue or Dialogue/ Little or no
Accuracy descriptions descriptions have descriptions two dialogue or
convey clear only one minor major accuracy descriptions are
misunderstanding accuracy concern. concerns. present. The
about story. purpose of the
story is not
understood.
Mechanics Capitalization, There is one error There are two There are three
spelling, and in mechanics. errors in or more errors in
punctuation are mechanics. mechanics.
correct throughout
the project.
Attractiveness Project is Project has some Project is ok, but Project is very
attractive and erasures (minor) slightly messy with sloppy and hard
shows effort. neatness concern, uneven lines, and to understand
Straight lines and but still shows sloppy coloring. and/or is not
effort to make effort. All labels Labels are in colored. Labels
things attractive is are in ink or pencil. are in pencil.
evident. All labels colored pencil.

15
 DISS 11-HUMSS (Q2 Weeks
3 & 4)
are in ink or
colored pencil.

B. TABLE COMPLETION. Evaluate the following people given below by using the core values
of Sikolohiyang Pilipino. Classify the following people into “ibang tao” and “hindi ibang tao” by
placing a check mark () then provide an explanation for justification. (10 points)

IBANG TAO HINDI IBANG TAO JUSTIFICATION

Class Adviser

Best Friend

School Librarian

Cousin

School canteen in-charge

C. ESSAY. Answer the question comprehensively. (10 pts)

16
 DISS 11-HUMSS (Q2 Weeks
3 & 4)
As a Filipino citizen, how can you appreciate the importance of using Filipino language
for communication, knowingly that we, Filipinos were settled by different colonizers whom
culture and dialect are established? (Content: 7 pts.; Organization: 2 pts.; Neatness: 1 pt)
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17