Lesson 3: Sikolohiyang Pilipino and Ethnic
Psychology
POSITIONS OF SIKOLOHIYANG PILIPINO
• On Psychological Practice conceptualization of
psychological practice in a Philippine context
(industriyavs.kabuhayan; klinika vs. kalusugan)
concerned with folk practices, indigenous techniques
of healing, popular religio-political movements
SIKOLOHIYANG PILIPINO IS A ‘TAONG-BAHAY’
• Metaphor Sikolohiyang Pilipino can be explained
through a metaphor: (a characteristic way of
clarifying concepts) – difference between tao sa
bahay (person in the house) and taong-bahay (house
person).
SIKOLOHIYANG PILIPINO IS A CALL
• for the exercise of care in the adoption of foreign
theories… “uncritical rejection is just as dangerous as
uncritical acceptance of Western theories”
• for example: psychological problems are the same
anywhere however, the sources of such problems
differ greatly
Four Filiations of Sikolohiyang Pilipino
 The Academic-scientific Psychology:
Western
 Academic-philosophical Psychology:
Clergy
 Ethnic psychology: Indigenous psychology
 Psycho-medical system: Religion- cohesive
element and explanation.
PSYCHOLOGY: THE WESTERN TRADITION
• Academic-scientific psychology: Wilhelm Wundt,
the German tradition University of the Philippines
(1908) and other American traditional schools
• Academic-philosophical psychology: Thomistic
philosophy and psychology University of Santo
Tomas (1611)
ACADEMIC PHILOSOPHICAL PSYCHOLOGY: CLERGY
• Pursued by UST and later other schools of higher
learning, under the leadership of individual monks
and preachers and the Jesuits.
• The study of psychology as an aspect of philosophy
continued in the tradition of Thomistic philosophy
and psychology
ETHNIC PSYCHOLOGY: NATIVE PSYCHOLOGICAL
THOUGHT
• Indigenous psychology: kinagisnan and katutubong
sikolohiya; common to Filipinos, language, culture,
literature, etc.
• Psychology of Filipinos – perceived ethnic traits, as
observed by foreigners or as felt and expressed by
Filipinos.
• The practice of psychology by Filipinos–techniques
of enculturation, socialization
PSYCHOLOGY: THE FILIPINO TRADITION
Ethnic psychology
• Kinagisnang sikolohiya the subconscious
psychology imbedded in the native language, art,
music, culture and religion (one has been born into;
unaware).
e.g. kaluluwa at ginhawa
• Katutubong sikolohiya psychology worked out by
Filipinos with indigenous elements as basis (innate to
the Filipino) e.g. Kartilya of the Katipunan, Jose Rizal,
Hermano Pule, Isabelo de los Reyes.
Katutubong sikolohiya and Kinagisnang sikolohiya
constitute Katutubong sikolohiya
• Psychology of Filipinos- based on mainly Western
system of thought
e.g. Spanish: Pigafetta’s quite objective observation
of the Filipinos in the Visayas (impressed by them);
American: Worcester’s view of the Filipinos as
distinct ethnic groups different from one another as
Christian and non-Christian(pagans and Moros).
• Practice of psychology by Filipinos: a. indigenous
techniques of enculturation/ socialization, e.g. myths
for social control, or as affected by Christianity or
Islam. b. proto-clinical practice, e.g. tagapayo,
manghuhula, ancient techniques of group therapy
that are still present (alternatingchants during
wakes, poetry, consensus).
• Psycho-medical system: religion as cohesive
element and explanation.
 (1565) Babaylan or Catalonan techniques
of healing; disease theory, causation,
therapy.
 (1650) Messianic movements
 (1730) Herbolaryo
 (1900) Espiritista
FILIPINO PSYCHOLOGICAL KNOWLEDGE
Filipino Language
 use as a tool for identifying/rediscovering
indigenous concepts e.g. study of diwa
(psyche), refers to the wealth of ideas
implied by the philosophical concept of
“essence”
Language & Knowledge
 Social interaction: expressing our thoughts
and feelings
 Spoken language: from bodily gestures to
linguistic acts; specialized speech
apparatus; primary medium of
communication
Thinking & Language
 Interdependence of knowledge & taal) kapwa: hindi ibangtao, ibang-tao
language, i.e. the thinking process cannot
work independently of language
 Language is not a neutral system of signs
nor is it value free, i.e. it is partisan to the
values, perspectives, and rules of cognition
of a particular class or society
Language, history, socio-economic-cultural life
 Specific and socio-economic-cultural
historical features conditions thinking and
language of a people, giving distinctive
meanings and value judgments to their
words.
 Indigenous genuine vehicle of the
innermost thoughts and intimate feelings
of a people bound by a common historical
heritage and a specific socio-economic
cultural environment.
PSYCHOLOGICAL CONCEPTS AND HUMAN
BEHAVIOR
• The formation of psychological concepts is the
more important stage in the entire process of
understanding human behavior.
• These concepts lay the foundation for the
formation of indigenous psychological theories and
models of analysis that correspond more fully to the
realities of the life and culture of a society.
DEVELOPMENT OF TECHNICAL TERMINOLOGY IN
FILIPINO PSYCHOLOGY
• System of affixation in the Filipino language a
resource for terminology development
• The meaning changes because of the use of affixes
(suffixes, prefixes, infixes, postfixes) paki, mang,
mapa, ika, ipang, ma, ka, maka
• Direct borrowing (saling- angkat)
perception (L) persepsyon psicologia (S) sikolohiya
• Surface assimilation (saling- paimbabaw)
reinforcement – reimporsment
• Grammatical translation (saling-panggramatika)
social interaction – interaksyong sosyal
• Loan translation (saling- hiram) defense
mekanismong pananggalang
• Word invention (salitanglikha) masturbation –
magisang pagpaparaos
• Abbreviated words (salitang daglat)
STM short term memory
PUP Panukat ng Ugali at Pagkatao
• Parallel translation (salitang-tapat) relationship =
pakikisalamuha
• Indigenous-concept oriented translation (salitang
• Amalgamated translation (salitang sanib) mahay
(Cebuano), nagmahay
Categorization of words and concepts
• Foreign concepts (konseptong banyaga) home for
the aged
• Superficial assimilation (paimbabaw na
asimilasyon) reinforcement – gantimpala, ‘may
napala’
• Labeling (pagbibinyag)
utang-na-loob - reciprocity
hiya - shame
pakikisama – comradeship
• Semantic indigenization (pag- aandukha)
paniniyansing, tambayan (standby)
• Semantic delimitation (pagtatakda) gunita – recall,
alaala – memory
personality is personalidad not pagkatao
• Indigenous concepts (katutubong konsepto) saling-
pusa (informal member) pagka-pikon (to be peeved)
INDIGENOUS PSYCHOLOGY
- Filipino religiosity as cohesive element
- establish to counter the Western idea on Filipinos -
Monogamy -Easy to befriend
- Lazy -Copycats
-Tendency to excuse oneself from humbleness of
poverty
- inclination to submit fault when no one offer
criticism
- propensity to give grandiose party at the expense of
family financial security
- offering delicacies denying it to children
- manana habit
- Filipino time
PSYCHO-MEDICAL PSYCHOLOGY
• Psycho-medicine
- Spiritista- herbolaryo- hilot - kulam- lihi - pasma-
susto- pagtatawas- usog- gaba
• Filipino psychomedicine, or sikomedikal na
sikolohiya in Filipino, is the application of basic
psychology to native healing practices loosely
considered as 'medicine'. These practices are closely
tied to the faith healers, as well as to the native
pagan priestesses like the babaylan or katalonan,
who were suppressed by the Spaniards during their
colonization of the Philippines. Examples of such
practices include:
 Hilot: The use of massage to aid a pregnant
mother in the
 Kulam: The use of voodoo of a
mambabarang to conjure up a spell, which
she is to recite while piercing the body of a
ragdoll, supposedly representing that of
the person she is to cause sickness.
 Lihi: An intense craving for something or
someone during pregnancy. Faith healers
or manghihilot testify that if the craving is
not satisfied, abnormality of the child may
result.
 Pasma: A concept that explains how init
(heat) and lamig (cold) together can result
in illness, especially rheumatism.
 Susto: Soul-flight. Derived from Latin
American traditions
 Pagtatawas: A method of diagnosing illness
wherein alum (called tawas) is ritualistically
used by the albularyo or medicine man for
diagnosis of a variety of health conditions.
The tawas is used to 'cross' (sign of the
cross) the forehead and other suspicious or
ailing parts of the body as prayers are
being whispered (bulong or oracion). It is
then placed on glowing embers, removed
when it starts to crack, then transferred to
a small receptacle of water. As it cools, its
softened form spreads on the water
surface and assumes a shape that may
suggest the cause of the illness, often one
of several indigenous forces: dwarfs, devils
or other evil spirits (na-nuno, na-kulam, na-
demonyo). The water in the vehicle is then
used to anoint the ailing part or parts of
the body to counteract the evil forces or
illness. The tawas is then discarded and
thrown westward, preferably into the
setting sun.
 Usog: A concept that explains how a baby
who has been greeted by a stranger
acquires a mysterious illness. Apparently
derived fromthe Spanish tradition of Mal
de Ojo.
 Gabâ or gabaa: The Cebuano concept of
negative Karma.
PSYCHO-PATHOLOGY
Filipino psychopathology, or sikopatolohiya in
Filipino, from Spanish psicopatologia, is the study of
abnormal psychology in the Filipino context. Several
'mental' disorders have been identified that can be
found only in the Philippines or in other nations with
which Filipinos share racial connections.
Examples of such are:
• Amok: Malayan mood disorder, more aptly called
'Austronesian Mood Disorder', in which a person
suddenly loses control of himself and goes into a
killing frenzy, after which he/she hallucinates and
falls into a trance. After he/she wakes up, he has
absolutely no memory of the event.
• Bangungot: A relatively common occurrence in
which a person suddenly loses control of his
respiration and digestion, and falls into a coma and
ultimately to death. The person is believed to dream
of falling into a deep abyss at the onset of his death.
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.
KAPWA AND THE STRUGGLE
FOR JUSTICE, FREEDOM AND DIGNITY
Levels of Interaction
The Filipino language provides a conceptual
distinction in several levels and modes of social
interaction. At least eight behaviorally recognizable
levels under two general categories in Filipino were
identified (Santiago and Enriquez 1976, Santiago
1976):
IBANG-TAO OR "OUTSIDER" CATEGORY
Levels:
1. Pakikitungo (level of amenities/civility)
2. Pakikisalamuha (level of ‘mixing')
3. Pakikilahok (level of joining/participating)
4. Pakikibagay (level of conforming)
5. Pakikisama (level of adjusting)
HINDI IBANG-TAO OR #ONE-OF-US" CATEGORY
6. Pakikipagpalagayang-loob (level of mutual
trust/rapport)
7. Pakikisangkot (level of getting involved)
8. Pakikiisa (level of fusion, oneness and full trust)
Kapwa is the sole concept which embraces both
categories.
THE SHARED INNER SELF
In Filipino, kapwa is the unity of the "self" and
"others." The English "others" is actually used in
opposition to the "self, and implies the recognition of
the self as a separate identity. In contrast, kapwa is a
recognition of shared identity, an inner self shared
with others.
Unlike the construct of smooth interpersonal
relations (SIR) (Lynch 1961) which is purportedly
acquired and preserved principally by pakikisama,
euphemism and the use of a go-between, the
concept of shared inner self (SIS) is rooted in the
deeper concept of kapwa and dangal.
The concept of kapwa as a shared inner self turns out
to be very important, psychologically as well as
philosophically.
A person starts having kapwa not so much because
of a recognition of status given him by others but
more because of his awareness of shared identity.
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 separate from kapwa,
the Filipino "self" gets to be individuated in the
Western sense and, in effect, denies the status of
kapwa to the
other. By the same token, the status of kapwa is also
denied to the self.
The Filipino concept of saling-pusa may be "playtul"
in tone and may not be found in other cultures, but it
is nonetheless significant. It indicates the value
attached to the feelings of kapwa so that hypocrisy in
social interaction is avoided. For example, if a young
girl was invited to an important gathering and
discovers she was a panakip-butas (literally
afterwards that she was only a second choice, she
may be hurt, for it would appear that she was a
panakip-butas "filling a gap.”
This is not to say that the Filipino is imprecise about
the insider vs. outsider distinction. In fact, the
Filipino language has three pronouns for the English
"'we".
A dual “we” kita
An inclusive “we” tayo
An exclusive “we” kami
Kita focuses on the listener in relation to the
speaker, tavo includes the listener, while kami
excludes him as referent. The socio-psychological
point to remember is a conceptual, behavioral, and
value-laden imperative which states that whether
kita, kami, or tayo, the Filipino is dealing with kapwa
and he thinks and acts accordingly.
Pakikipagkapwa as a conviction emanating from a
shared inner self does not simply imply either
pakikitungo (amenities), pakikisama (adjusting), or
any of the other modes and levels of interaction.
Pakikipagkapwa is much deeper and profound in its
implications. It also means accepting and dealing
with the other person as an equal.
THE VALUE OF KAGANDAHANG-LOOH: RECIPROCITY
OR NOBILITY?
The concept of kagandahang-loob (shared inner
nobility), once again, displays the characteristic
internality/externality dimension A Filipino
psychology that confuses so many American-
oriented social scientists. The concept is manifested
through an act of generosity or kabutihan. Thus, one
sees kagandahang-loob in the act of lending utensils
to neighbors or graciously accomodating a guest. But
to qualify as kagandahang-loob, such acts of
generosity must spring spontaneously from the
person's goodness of heart or kabantan A display of
kagandahang-loob must have no motive save that of
kindness and inherent graciousness.
KARANGALAN: BEYOND THE SUPERFICIALITY OF
HIYA
English-oriented social scientists who think Filipinos
value hiya (commonly translated as "shame’ instead
of propriety") must be told about dangal or
karangalan. Puri, onor, and dignidad are listed as
synonyms of karangalan (English 1986). The closest
English word to karangalan is "dignity," but that is
only one aspect of the concept. The best way to
define the term is to look at the two components of
the concept-dangal and puri. Puri or praise/accolade
is the external manifestation of karangalan. This is
given to the person in recognition of a sterling
quality or accomplishment. As such it is a recognition
that comes entirely from without. The other aspect
of karangalan is dangal. Dangal is referred to as
honor' and even "'self-respect."
It is the inner strength of a person that allows him to
face the rich and the mighty with confidence and
resolve.
KALAYAAN: A MATTEROF LIFE AND DEATH
Kalayaan is often interpreted as the freedom and
license to do as one pleases. This definition carries
within itself its own limitation: The concept of
freedom as license for a person or group to act in
whichever way they please so long as the rights of
others are not affected thereby may be adequate, in
a sense, especially in the urbanized Philippine
setting. For a resident of Metro Manila, for example,
his sense (or balayaan is oftentimes measured within
the parameters of existing rules and regulations of
social norms or resources. For the greater portion of
the population, however, kalayaan means life itself.
The freedom to commit a particular act, or the lack
of it, determines whether a person or a community
survives or perishes. In many instances then,
kalayaan carries life and death dimensions.