Filipino Psychology Sikolohiyang Pilipino

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Filipino Psychology (SIKOLOHIYANG PILIPINO)
BS Psychology (Cor Jesu College)
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Learning Module
Filipino Psychology (SIKOLOHIYANG PILIPINO)
An Undergraduate Project Presented to the Faculty of the School of Arts and Sciences of
Brokenshire College Davao City
In Partial Fulfillment of the Requirements for the Degree of Bachelor of Science in
Psychology
Submitted by:
Dosol, Mesiel S.
March 2020

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Table of Contents
Title Page i
Table of Contents ii
Introduction iii
Purpose iv
Learning Objectives iv
CHAPTER I
Introduction: What is an Indigenous Psychology? 1
1. Difference with Cross-Cultural, Cultural, Ethno-Psychology, and Volker
Psychology. 3
2. Global Indigenous Psychology 3
3. Basic Tenets and Principles in IP 3
4. Types and Levels of Indigenization 4
5. Current Trends and Directions 5
6. Summary 5
7. Self-Test 7
CHAPTER II
Sikolohiyang Pilipino: Philippine Indigenous Psychology 18
1. What is Sikolohiyang Pilipino? 18
2. Basic Tenets and Principles in Sikolohiyang Pilipino 18

3. Philippine Psychology and Psychology in the Philippines. 18

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4. History of Sikolohiyang Pilipino 19
5. Fields in Sikolohiyang Pilipino 19
6. Sikolohiyang Pilipino and Philippine Social Sciences (Agham-tao;

Pilipinolohiya at Pantayong Pananaw) 21
7. Summary 22 8. Self-Test 22
CHAPTER III
Pagkataong Pilipino: Indigenous Filipino Personality 23
1. Enriquez Filipino Personality Theory 23

2. IPC Filipino Personality 24
3. Slazar’s Kaluluwa at Budhi 25
4. Covar’s Bayang Dalumat at Pagkataong Pilipino 26
5. Alejo’s Loob 27
6. Filipino Personality and Values in Theology. 28
7. Filipino Trait and Personality Psychology by Church and Katigbak 29
8. Sta Maria’s Filipino self
9. Summary 30
10. Self-test 31
CHAPTER IV
Katutubong Panukat na Sikolohikal: Indigenous Personality Measurement
1. Panukat ng Pagkataong Pilipino by Carlota 31

2. Panukat ng Ugali at Pagkatao by Enriquez and Guanzon-Lapena 31
3. Locally-Developed Psychological Tests by Cipres-Ortega and Guanzon-Lapena 31
4. Discussions on new developed indigenous/local psychological tests 31
5. Summary 31
6. Self-Test 31
CHAPTER V
Katutubong Pamamaraan ng Pananaliksik: Indigenous Research Method 31
1. Basic Tenets and Principles in an Indigenous Research Methods 32

2. Pakikiramdam: Isang mahalagang sangkap sa pananaliksik (Mataragnon)
33
3. Enrique’s and Santiago’s Iskala ng Mananliksik 3
4. Pakikipagkuwentuhan (OrtezaJavier) 35

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5. Pagtatanong-tanong (Pe-Pua) 37
6. Ginabayang Talakayan (Galvez, Aguiling-Dalisay) 37
7. Pakikipanuluyan, Nakikiugaling Pagmamasid, Pakapa-kapa, Pagmumuni 37
8. Summary 37
CHAPTER VI
Fields in Filipino Psychology: Applied and Social Psychology
1. Filipino political psychology (Montiel); social cognition (Conaco); peace and
conflict resolution (Sta Maria) 37
2. Filipino sexuality and gender, Filipino Feminism (Claudio-Estrada; Tan;
Guerrero) 37
3. Filipino Psychotherapy (Bautista Protacio-de Castro; Carandang Clemena) 37
4. Unang Dekada ng Sikolohiyang Pilipino (Protacio-Marcelino at PepPua) 37

5. Filipino Social Psychology (Gastardo-Conaco) and Pahiwatig (Maggay) 37
6. New Directions: volunteering ( Aguiling-Dalisay, Yacat, and Navarro); developmental

psychology (Liwag)
7. Summary 37
8. Self-Test 37
References
INTRODUCTION

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PURPOSE

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LEARNING OBJECTIVES

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Chapter 1
Introduction
What is an Indigenous Psychology?
What is Filipino Psychology? It is an Indigenous Psychology. The scientific

study of the ethnicity, society and culture of a people and the application to psychological
practice of indigenous knowledge rooted in the people’s ethnic heritage and
consciousness.
Virgilio G. Enriquez (1994). Virgilio G. Enriquez (1994). Pagbabangong-Dangal:

Indigenous Psychology & Cultural Empowerment. Akademya ng Kultura at Sikolohiyang
Pilipino: Lungsod ng Quezon.
Understanding each culture from its own frame of reference, including its own
ecological, historical, philosophical, and religious or spiritual context; based on
knowledge which emerges from the target culture rather than either directly or indirectly
from another location; an underlying premise which suggests psychological principles
cannot be assumed to be universally similar- this knowledge stems from scholars located
in the specific culture, has meaning within the specific culture, and is for the individuals
within that culture; advocates examining knowledge, skills, and beliefs individuals have
about themselves and how they function in their cultural context, which is not restricted
to the study of indigenous individuals or even the use of a particular method,
rather indigenous psychology is in fact necessary for all cultural, indigenous, and ethnic
groups, including economically developed countries
Cross-Cultural Psychology
What is cross-cultural psychology? Well, cross-cultural psychology is a branch of
psychology that also examines cultural influences that affect thought processes and
behavior. However, this branch of psychology explores patterns between various
cultures. It is more specific in nature then cultural psychology. Cross-cultural psychology
was first introduced during the 1970s, but remains a force in modern psychology. The
main function of a cross-cultural psychologist is to determine how various cultures affect
human behaviors. These psychologists examine universal and “unique” characteristics
and traits, in an effort to identify patterns amongst cultural groups. The goal is to identify
how culture impacts thought processes, behaviors, goals, social experiences, educational

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and career aspirations, self-esteem/self-confidence, and relationships. Cross-cultural

psychologists are most concerned with how culture impacts individual personalities and
social behaviors.
In a sense, cross-cultural psychology is a more in-depth analysis of cultural
patterns and behaviors, than cultural psychology. For example, a cultural psychologist
examines how culture, in general, causes some people to be submissive, while it
encourages others to be more aggressive. A cross-cultural psychologist takes a deeper
look into the phenomena by investigating how traditional Asian women, in general, are
more submissive than modern American women. The cross-cultural psychologist
researches the patterns (i.e. similarities and differences) between the two cultures (i.e.
personalities, behaviors, thought processes, beliefs, feelings, opinions, traditions, etc.) in
an effort to better understand the human race.
Moreover, these psychologists invest large amounts of time and effort into
learning cultural and societal norms, so that they can better communicate with different
cultural groups. The hope is that learning about various cultures will help the human race
better understand each other.
Cultural Psychology
Cultural psychologists explore the general relationship between thought processes,

behaviors, and cultures. These psychologists investigate how cultural influences affect
the mind, and how the mind helps create cultural influences. According to cultural
psychologists, it is a cyclic process, in which the mind contributes to cultural behaviors,
traditions, beliefs, and those influences affect the mind. Cultural psychology is the study
of identity, child development, emotions, social behavior/interactions,
friendships/romantic relationships, and family dynamics. Cultural psychologists believe
that psychological disorders and behavioral tendencies originate, and are influenced by
cultural factors.
The most significant difference between cultural psychology and cross-cultural

psychology is the specificity of detail in both branches of psychology. In other words,
cultural psychology takes a more general approach to culture, the mind, and the body.
Cultural psychologists study patterns in behaviors, and how culture, in general, influences
those behaviors, while cross-cultural psychologists study the patterns (i.e. similarities and
differences) amongst various cultural groups, and how those patterns affect behaviors.

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Ethno Psychology
A discipline that studies the psychology and behavior of the people of a particular
ethnic community.
The principal objects of study of ethnopsychology are tribes, peoples, and nations,
as well as specific population groups thatare ethnically related, such as groups of immigra
nts. Ethnopsychological research attempts to establish the relation betweenthe characteris
tics of the psyche of members of the communities being studied, on the one hand, and the
type of economicactivity engaged in under specific natural conditions and the character o
f nonmaterial culture (for example, traditions andreligious beliefs), on the other. For the
most part, such research takes the form of empirical studies and comparativedescriptions.
Ethnopsychology, whose emergence was associated with the development of ethn
ography and anthropology, initially turnedto the reports of missionaries and travelers for i
ts data. W. Wundt, in his works on the psychology of peoples, made the firstattempt at a
genuine psychological analysis of this material. Although he relied on the incorrect, ideali
st premise that apeople has a special, substantive soul, he established the general cultural-
historical orientation of research in the field ofethnopsychology.
In many countries, particularly the USA, Freudian and neo-Freudian approaches t
o ethnopsychology have gained currency(see). The development of ethnopsychology has
been influenced by research in related fields, especially linguistics andsociology. Linguist
s have investigated the mode of thought of peoples who belong to different language grou
ps. Sociologyhas provided ethnopsychology with various research techniques, in particul
ar, techniques for studying small groups.
Ethnopsychology, which has not established the existence of any special character
istics or features that allow one to speakof the superiority of some peoples to others, has f
ostered criticism of nationalist and racist theories.
Volker Psychology
Völkerpsychologie is a method of psychology that was discovered in the

nineteenth century by the famous psychologist, Wilhelm Wundt. Wundt is widely known
for his work with experimental psychology. Up until this time in history, psychologists
were using experiments as a source of researching information. Wilhelm thought that
there must be a different method for research and came up with the idea of
Völkerpsychologie.
Experimentation was too limited for studying individual consciousness, especially

with the application to mental processes, such as language. Wundt’s idea was that
language was distinguished among the collective human processes and since it seemed to
be crucial to the entire upper mental functions, those functions were concluded as exempt
to experimental research. All of this led to the design of Völkerpsychologie, which
Wundt created as a branch of psychology which would work best for the use of historical
and comparative methods instead of experiments alone.

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Völkerpsychologie comes from the German culture. To this day, there is no clear
English word that is similar to it. The derivative Volk, a German word, refers to “people,
nation, tribe, or race”. Wundt simply wanted to create a new way to complete research
without the use of experiments. This led him to discovering a new type of psychology
which dealt with the communal and cultural products of human nature, which includes
religions, languages, and mythologies.
Global Indigenous Psychology
Indigenous Psychology is an intellectual movement across the globe, based on the

following factors:
1. A reaction against the colonization/hegemony of Western psychology.

2. The need for non-Western cultures to solve their local problems through
indigenous practices and applications.
3. The need for a non-Western culture to recognize itself in the constructs and
practices of psychology.
4. The need to use indigenous philosophies and concepts to generate theories of
global discourse.
Psychology, like any other language game, is a living conversation, for which
translation is the key to the perpetuation and permutation of the discourse. As Western
psychology is translated into other cultures, the more we make sure that the influence is
going both ways, and the more we allow conflicting voices to inhabit the terms we use
in psychology, the more likely it is that alternative ways of doing psychological
science will emerge.
Thus, inherent in the Indigenous Psychology movement is a global surge of the

creative energy and potential in psychology, a movement that, if nurtured, will lead to a
very different psychology of tomorrow. The Division 32 Task Force on Indigenous
Psychology is established to facilitate this process of growth and transformation in
psychology at the global level. In particular, it reiterates the need to recognize the
legitimacy of all indigenous forms of knowledge and the ultimate benefit of global
sharing and collaboration. Dedicated to the promotion and advocacy of indigenous
psychologies across the globe, the task force will implement the following goals:
1. Making a mission statement or manifesto for indigenous psychology that is

congenial to the indigenous psychologies across the globe.
2. Dissemination of knowledge concerning indigenous psychology through
conferences, journals, and edited volumes.

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3. Promoting online debates and exchanges across the globe on issues concerning
indigenous psychology.
4. Serving as resources, via our website, for the global community of indigenous
psychologists.
Indigenous Research Methods: Five Basic Guiding Principles
First, the level of interaction or relationship that exists between the researcher and
the researched significantly determines the quality of the data obtained in the research
process. The levels of interaction are the same ones as the kapwa
classifications – Ibang-Tao (‘‘Outsider’’) and Hindi-Ibang-Tao (‘‘One-of-us’’). It is
recommended that the first level under Hindi-Ibang-Tao, which is
pakikipagpalagayang-loob (level of mutual trust, understanding, rapport) should be
reached, at the minimum, in order to be assured of good quality data.
Second, research participants should always be treated by researchers as equal, if

not superior – a fellow human being and not like a ‘‘guinea pig’’ whose sole function is
to provide data. From this principle, certain behaviors on the part of the researcher are
prescribed. For example, in the method of pagtatanong-tanong (literally, ‘‘asking
questions’’, marked by casualness when in fact, the researcher is truly determined to
get answers to his questions), the research participants are free to ask the researcher as
many questions as they want, therefore acting much like a ‘‘researcher’’ themselves.
These questions should be accorded the same respect and not avoided.
Third, the welfare of the research participants take precedence over the data
obtained from them. The goal of research is understanding, but not at the expense of the
very people from whom this understanding will spring. The primary ethical responsibility
of researchers should be to the people and not to their institution or funding agency. For
example, if the publication of the research report will jeopardize the situation of the
people, then it should not be continued
Fourth, the method to be used in a research should be chosen on

the basis of appropriateness to the population (and not sophistication of the method)
and it should be made to adapt to existing cultural norms. For example, having somebody
else butt in in the middle of an interview session is not something to be upset over; one
should go through the process of getting to know each other first informally before asking
questions on topics that are not that common to people. Researchers cannot expect people
to adjust to the method; the method should adjust to the people. And here is where

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pakikiramdam (sensitivity) is most needed – in trying to figure out how the research
method will work most effectively.
One essential ability that researchers must possess, whatever method they are
using, is pakikiramdam, a special kind of sensitivity to cues which will guide them in
their interaction with group members, especially with Filipinos who are used to indirect
and non-verbal manner of communicating and expressing thoughts, attitudes,
feelings and emotions. It is through pakikiramdam that a researcher will know
when to ask personal questions and when not to pursue them; when it is time to leave; or
how to interpret a ‘‘yes’’ or a ‘‘no’’.
Fifth, the language of the people should be the language of research at all times. If
this is not possible, local researchers should be tapped for assistance. It is in their own
mother tongue that a person can truly express their innermost sentiments, ideas,
perceptions, and attitudes.
Reference:
Pe-Pua, R. & Marcelino, E. P. (2000). Sikolohiyang Pilipino (Filipino Psychology): A legacy of
Virgilio G. Enriquez. Asian Journal of Social Psychology 3: 49–71
http://en.wikipedia.org/wiki/Filipino_psychology#Approaches_and_methods
Yang, Meng Na Filipino Psychology
BS Psychology 4 2 nd Semester, A.Y. 2011-2012
Types and Level of Indigenization
1. Linguistic
In this context, indigenization is used to refer to how a language is adopted in
a certain area such as French in Africa. The term is used to describe the process of
conveying a certain region’s culture and concepts in terms of the language that is
being introduced.[5] A common case where a language needed to be indigenized was
in Africa where the ex-colonizer's language required some references to African
religion and culture, even though in the original language there was no vocabulary for
this.
As this process is being carried out, there is usually a metalanguage created
that is some combination of the original language and the introduced language. This
language shares cultural aspects from both cultures, making it distinct and usually
done in order to understand the foreign language in the context of the local region.
Sometimes the term indigenization is preferred over other terms such
as Africanization because it carries no negative connotations and does not imply any
underlying meaning.
2. Economic
Indigenization is seen as the process of changing someone to a person of
more corroboration towards their surroundings. A large part of that process is the
economy of said surroundings. Indigenization has played an important part in the
economic roles of society.[6] Thanks to The Indigenization and Economic

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Empowerment Act, black people were offered a more distinguished position in the
economy, with foreigners having to give up 51% of their business to black people.
3. Social work
Another big part of indigenization is social work, although it is unknown what
the actual process is when social forces come into place. [6] Indigenization is seen by
some as less of a process of naturalization and more of a process of culturally
relevant social work. While indigenization wasn’t the standard, it was a way to not
only accustom others to a surrounding point of view, but also helping understand
both where these people came from and also their heritage.
However, some argue that while the indigenization of social work may work
when it comes to foreigners being brought into Western cultures, it would not work as
well non-Western cultures were those that were being taken in. They also argue that
Western cultures seem to exaggerate the similarities and differences between
Western and foreign cultures.
4. Indigenization and Empowerment Act

The Indigenization and Economic Empowerment Act was passed
by Zimbabwe Parliament in 2008. It is a set of regulations meant to regulate
businesses, compelling foreign-owned firms to sell 51-percent of their business to
blacks over the following years. Five-year jail terms are assigned to foreigners who
do not submit an indigenisation plan or use locals as fronts for their businesses. [7]
The intent of the law is to ensure the country’s black members fulfill a more
prominent role in the economy. Controversy rose over this intent, with opponents
stating that the law will scare away foreign investors. Indigenous Zimbabweans are
defined as "any person who, before the 18th April, 1980 [when Zimbabwe gained
independence from Britain], was disadvantaged by unfair discrimination on the
grounds of his or her race, and any descendant of such person, and includes any
company, association, syndicate or partnership of which indigenous Zimbabweans
form the majority of the members or hold the controlling interest".
Level of Indiginization

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Current Trends and Directions
Nowadays people are using technologies mostly in all chores as its a part of their
daily lives. Even you using your cellular phones whenever you go. You cannot leave your
house without this technologies. As we as technologies does affects our daily living and
as we are a human beings. As trends and directions of people nowadays into what extent
its level. I have a list of the current trends and direction:
1. Bullying Awareness and Prevention

Bullying is an age old problem that probably isn’t going away anytime
soon. Until we eliminate it entirely, how can we make others aware of the
problem and come up with new and inventive ways to prevent it? How are
today’s mental health professionals addressing bullying at school, in the
workplace and online?
2. Healthy Intimate Relationship in College
College students are at a time in their lives when they are experiencing
great transition and may be making more decisions for themselves than they
ever have before. Sexually active college students may feel prepared to deal
with intimate relationships, but chances are many aren’t.
3. Violence Awareness and Prevention

Violence comes in many different forms. While violence is as old as
humankind, in modern times we have seen a rise in some specific kinds of

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violence. What are we doing to combat violence in today’s society, and how
can mental health professionals continue to advocate for violence awareness
and prevention?
Summary
Filipino Psychology it is an Indigenous Psychology it is the scientific study of the

ethnicity, society and culture of a people and the application to psychological practice of
indigenous knowledge rooted in the people’s ethnic heritage and consciousness.
Cross-cultural psychology is a branch of psychology that also examines cultural

influences that affect thought processes and behavior. However, this branch of
psychology explores patterns between various cultures. It is more specific in nature then
cultural psychology.
Ethno-psychology
discipline that studies the psychology and behavior of the people of a particular ethnic co
mmunity.
Völker psychology is a method of psychology that was discovered in the nineteenth
century by the famous psychologist, Wilhelm Wundt. Wundt is widely known for his
work with experimental psychology.
Global indigenous psychology is an indigenous psychology of every country that is need

to recognize the legitimacy of all indigenous forms of knowledge and the ultimate benefit
of global sharing and collaboration.

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CHAPTER II
Sikolohiyang Pilipino: Philippine Indigenous Psychology
What is Sikolohiyang Pilipino?
It is an Indigenous Psychology
The scientific study of the ethnicity, society and culture of a people and the
application to psychological practice of indigenous knowledge rooted in the people’s
ethnic heritage and consciousness.
(Virgilio G. Enriquez (1994). Pagbabangong-Dangal: Indigenous Psychology & Cultural

Empowerment. Akademya ng Kultura at Sikolohiyang Pilipino: Lungsod ng Quezon.)
Filipino psychology (Sikolohiyang Pilipino in Filipino) is the scientific study of

psychology derived from the experience, ideas, and cultural orientation of the Filipinos.
Sikolohiyang Filipino is anchored on Filipino thought and experience as understood from
a Filipino perspective (Enriquez, 1975).
Virgilio G. Enriquez, considered the father of sikolohiyang Pilipino, identified

the following as the subject matter of this formal indigenous psychology (Enriquez, 1
974) : (kamalayan) or consciousness, which includes both emotive and cognitive
experience; (ulirat) or awareness of one’ s immediate surroundings; (isip) , which
refers to knowledge and understanding; (diwa), which includes habits and behavior;
(kalooban) or emotions or feelings; and (kaluluwa) or psyche, which translates to soul
of a people.
Psychology in the Philippines
Psychology in the Philippines – the general form of psychology in the Philippine

context. It refers to a series of events related to the field of psychology in the Philippines
(e.g. number of degree programs and journals, the amount of research conducted) ang
pinakamalaki o kabuuang anyo ng sikolohiya sa kontekstong Pilipino.
Basic Tenets and Principles in Sikolohiyang Pilipino
Core value or Kapwa (shared inner self)

 Kapwa is the core construct of Filipino Psychology. Kapwa has two
categories, Ibang Tao and Hindi Ibang Tao.

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 Ibang Tao ("outsider") There are five interaction levels under this category:
o Pakikitungo: civility - right behavior meant right demeanor towards
authorities (Parents, Elders, etc.).
o Pakikisalamuha: act of mixing - This is a social value that is primarily
communitarian. It espouses the ability to adapt.
o Pakikilahok: act of joining - This translates to participation of the entire
community to help a person.
o 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 in charge.
o Pakikisama: being united with the group.
 Hindi Ibang Tao ("one-of-us") There are three interaction levels under this
category:
o Pakikipagpalagayang-loob: act of mutual trust
o Pakikisangkot: act of joining others
o Pakikipagkaisa: being one with others
Pivotal interpersonal value
 Pakiramdam: Shared inner perceptions. Filipinos use damdam, or the inner

perception of others' emotions, as a basic tool to guide their dealings with other
people.
Linking socio-personal value
 Kagandahang-Loob: Shared humanity. This refers to being able to help other

people in dire need due to a perception of being together as a part of one Filipino
humanity.
Accommodative surface values
 Hiya: Loosely translated as 'shyness' by most Western psychologists, Hiya is

actually 'sense of propriety'.
 Utang na loob: Norm of reciprocity. Filipinos are expected by their neighbors to
return favors—whether these were asked for or not—when it is needed or wanted.
 Pakikisama and Pakikipagkapwa: Smooth Interpersonal Relationship, or SIR, as
coined by Lynch (1961 and 1973). This attitude is primarily guided by conformity
with the majority.
Confrontative surface values

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 Bahala_na: Bahala Na translates literally as "leave it up to God (Bathala)" and it

is used as an expression, almost universally, in Filipino culture. Filipinos engage in
the bahala na attitude as a culture-influenced adaptive coping strategy when faced
with challenging situations.
 Lakas ng loob: This attitude is characterized by being courageous in the midst of
problems and uncertainties.
 Pakikibaka: Literally in English, it means concurrent clashes. It refers to the
ability of the Filipino to undertake revolutions and uprisings against a common
enemy.
Societal values
 Karangalan: Loosely translated to dignity, this actually refers to what other

people see in a person and how they use that information to make a stand or judge
about his/her worth.
o Puri: the external aspect of dignity. May refer to how other people judge a
person of his/her worth. This compels a common Filipino to conform to social
norms, regardless how obsolete they are.
o Dangal: the internal aspect of dignity. May refer to how a person judges
his own worth.
 Katarungan: Loosely translated to justice, this actually refers to equity in giving
rewards to a person.
 Kalayaan: Freedom and mobility. Ironically, this may clash with the less
important value of pakikisama or pakikibagay (conformity).
Philippine Psychology and Psychology in the Philippine
Psychology as an academic discipline in the Philippines started in the early 1900s

when the U.S. colonized the country. Scientifically, it was generally viewed as a
continuation of the development of psychology in the West. In the early 1970s, however,
there came a turning point in the lives of Filipinos. It was a period marked by a high
degree of nationalism, brought about by the declaration of the Martial Law. It was ironic
that the father of Philippine Psychology was, at that time, a recent Ph.D. graduate of
Northwestern University in the U.S.
It was precisely his Western education that made Sikolohiyang Pilipino founder
Virgilio Enriquez realize the need to have a psychology based on the experience, ideas,
and orientation of the Filipinos. Together with three other colleagues—Prospero Covar
(anthropologist), and Zeus Salazar (historian), and Alfredo Lagmay (psychologist)—they
helped establish the foundation for a psychology of and for the Filipinos. Enriquez had
been a professor of Psychology in the University of the Philippines in Diliman in 1963,
but left in 1966 for the U.S. to pursue a Ph.D. in Social Psychology. From there, he
watched the disenchantment of young student activists in the Philippines over the
deteriorating political and social conditions of the country.

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When Enriquez returned to the Philippines in 1971, he embarked on a research

study with Lagmay into the historical and cultural roots of Philippine Psychology, which
included identifying indigenous concepts and approaches. Four years later, he chaired the
first national conference on Filipino Psychology. In this conference, the ideas, concepts,
and formulations of Sikolohiyang Pilipino were formally articulated.
Sikolohiyang Pilipino in the University of the Philippines
When Enriquez returned from the States, he and a few other colleagues translated
foreign articles to Filipino. The students were also strongly encouraged to write their
papers in this language instead of in English, which had been (and still is) the medium of
instruction in the University
Gradually, more and more members of the faculty were convinced to use the
Filipino language in teaching Introductory Psychology. The main problems they
encountered in the use of Filipino in teaching psychology, especially in its initial years,
included the lack of materials written in Filipino and the lack of a technical vocabulary.
These challenges were solved by translations, compilations of local materials, and

choosing the appropriate words from the local dialect. There were times when the
technical term was retained when there was no equivalent in Filipino. This did not work
out because Enriquez realized that the translation failed to express a truly Filipino
psychology. Other factors were the difficulty of expressing or explaining some Western
concepts and theories in Filipino, the negative reactions of students who sometimes felt
that their skill in speaking and writing in Filipino was inadequate, and the students’ lack
of fluency in the language.
However, there were observable benefits as well brought about by the use of
Filipino in teaching psychology. Among other things:
 It created better rapport between teacher and students

 There was a more relaxed atmosphere in the classroom
 The students’ confidence grew in expressing their opinions, thoughts, and
actual experiences
 A different perspective, which was more Filipino, was introduced into the
course
 Indigenous concepts were discovered; and
 The scope of topics discussed became broader with the addition of
information from local materials and experiences.

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Class discussions also became more concrete in relation to Philippine reality.

Psychology became related intimately and significantly to the everyday life of the people.
Most importantly, with the birth of Sikolohiyang Pilipino, a psychology with a Filipino
orientation was developed.
History of Sikolohiyang Pilipino
From the beginning of the periods when the Philippines was colonized by Spain,
and then USA, academic psychology, or the psychology taught in schools, was
predominantly Western in theory and in methodology. This Western Psychology was
even used by our famous Jose Rizal and Apolinario Mabini was then express
dissatisfaction at the pejorative interpretations of Filipino behavior.
In the 1960s, many Filipino scholars and intellectuals were already sensitive to
both inadequacy as well as the unfairness of the Western-oriented approaches to
psychology. But there was no concerted effort in the 1960s to reject and correct the
traditional way of teaching and studying psychology. It was in early 1970s that this was
initiated when Virgilio Gaspar Enriquez returned to the Philippines from North Western
University, USA with a PhD. in Social Psychology and lost no time in introducing the
concept of Sikolohiyang Filipino (Filipino Psychology). Together with then-chairman of
the Department of Psychology at the University of the Philippines, Dr. Alfredo V.
Lagmay, Enriquez embarked on a research in to the historical and cultural roots of
Philippine Psychology.
Subsequently, the research included identifying indigenous concepts and

approaches in Philippine psychology and developing creativity and inventiveness among
Filipinos. From these researches, a two-volume bibliography on Filipino Psychology and
a locally developed personality test, Panukat ng Ugali at Pagkatao (Measure of
Character and Personality), were produced. In 1975, Enriquez chaired the Unang
Pambansang Kumperensya sa Sikolohiyang Filipino (Fisrt National Conference on
Filipino Psychology) which ws held at the Abelardo Auditorium at U.P. In this
conference, the ideas, concepts, and formulations of Sikolohiyang Pilipino were formally
articulated.
Four Filiations of Sikolohiyang Pilipino
Zeus Salazar (1985), a historian, later examined the history of Sikoohiyang Pilipino and
came up with a description of the four filiations of Philippine psychology:
a. The Academic-scientific psychology: the Western

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- Wilhelm Wundt, this coincide with the birth of scientific

psychology the (German tradition) in 1876, and the entry of
Western psychology (mainly American tradition) at the
University of the Philippines (1908) and other schools.
b. The Academic-philosophical psychology: the Western (mainly clerical)

- This was pursued by the University of Sto. Tomas and later
other schools of higher learning, under the leadership of
individual monks and preachers and Jesuits. The study of
psychology as an aspect of philosophy continued in the
tradition of Thomasic philosophy and psychology.
c. Ethnic psychology:
 Indigenous psychology: kinagisnan and katutubong 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
 Psychology of Filipinos - perceived ethnic traits, as observed by foreigners

or as felt and expressed by Filipinos.
- 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.
 The practice of psychology by Filipinos – techniques of enculturation,

socialization.
- 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).
d. Psycho-medical: Religion - cohesive element and explanation.
- (1565) Babaylan or Catalonan techniques of healing;
disease theory, causation, therapy.
- (1650) Messianic movements
- (1730) Herbolaryo

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- (1900) Espiritista
Sikolohiyang Pilipino and Philippine Social Sciences

(Agham-tao; Pilipinolohiya at Pantayong Pananaw)
Filipino Psychology
It refers to a psychology based on the Filipino’s true thoughts, feelings, behaviors
and must derive from indigenous Filipino sources, language, and methods. Nilalayong
anyo, sikolohiyang bunga ng karanasan, kaisipan at oryentasyong Pilipino.
Philippine Social Sciences
What is Philippine Social Science?
The Philippine Social Science Council (PSSC) is a Member Organization of ISC.

The Philippine Social Science Council is a non-governmental organization which aims to
support social scientists in the Philippines to increase the impact of their work and to
connect with other scholars.
How social science started in the Philippines?
The Philippine social sciences emerged as specialized disciplines with the

establishment of academic departments in the early American colonial period. ‘Patterned
after American universities, the social science departments in the country were created in
different years.
 Anthropology
 Economics
 Political Sciences
 Psychology
 Sociology

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Pilipinolohiya (Filipinology)
Philippine studies refers to the study of the Philippines and the Filipino people.
Belinda A. Aquino, former director of the Center for Philippines Studies at the University
of Hawaii at Manoa, define Philippines Studies as “studies of Philippine culture and
society, which started in the early 1900s when the Philippines became a colony of the
United States. It encompasses the following study:
 Flilipino History
 Filipino Culture
 Philippine Languages
 Filipino Society
 Filipino Life
 Filipino Psychology
The approaches or perspectives of Philippine Studies could be theoretical,

interdisciplinary, comparative, transnational and global. Filipinology was developed in
the University of the Philippines Diliman and had become part of curricula in some
colleges and universities inside and outside of the Philippines.
Pantayong Pananaw (The “We” Perspective)

Is defined as a method of acknowledging the history and development of the
nation based on the “internal interconnectedness and linking of characteristics, values,
knowledge, wisdom ,aspirations, practices, behaviors and experiences as a unified whole
is a unity that is framed by and expressed in a single language; that is, within an
autonomous, self-directed discourse of progress and civilization. This is a reality within
any ethno-linguistic group, among us or anywhere in the world, with a singular
wholeness and identity.
Agham -Tao (Anthropology)
Anthropology is the scientific study of humans, human behavior and societies in

the past and present. Social anthropology studies patterns of behaviour and cultural
anthropology studies cultural meaning, including norms and values. Linguistic
anthropology studies how language influences social life. Biological or physical
anthropology studies the biological development of humans.
Summary

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Self-Test
CHAPTER III
Pagkataong Pilipino: Indigenous Filipino Personality
Enriquez Filipino Personality Theory
ANG PAGKATAONG FILIPINO, A THEORY OF FILIPINO PERSONHOOD
In 1989, Virgilio Enriquez, a PhD holder in social psychology from the University
of Illinois, proposed a personality theory based on the IKSP of Filipinos. Using Western
scientific lingo, he established a framework for understanding the ways of the Filipino
culture-bearers. Pagkataong Filipino emerged the first academic theory that formulated a
value-system of Asian personality. While its framework emulates Western models of
personality-theory, its concepts do not. The emerging value-structure is, therefore, unique
from other psychological models.
This most blatant difference between the Filipino personality theory and its
Western counterparts is the distinction between “personhood” (pagkatao) and
“personality”.
Enriquez, who coined the term “personhood”, chose the English suffix “hood” to
underpin his psychological reasoning. When this “ ~hood” is added to a root-word, it
draws attention to the state, quality, or condition of this person (or thing). For example,
by entering into “manhood”, a boy acquires the qualities of a man. The concepts formed
with “~hood” are closure seeking. They convey essences that are shared by many. Thus,
“~hood” concepts are deeper, wider, more generic, more complex than those suffixed
with an “~ity”. The “~ity” words point to a personalized or individual domains (i.e. the
repeated act of being generous turns into “generosity”). Such “~ity” words mark
distinctions-- characteristics that separate one person (or thing) from an Other. For
example, “motherhood” is common to many women, while “maternity” singles out one

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pregnant woman from a group of others who are not. Pagkatao-- “personhood”-- then,
asserts the shared humanity of a people while “personality” is confined to the individual
viewpoint of an outsider observing an Other.
The Ma’aram concept of PAGKATAWO (personhood), w/c contains 5 elements:

 ginhawa(vital principle)
 buot (perception)
 isip (mind)
 Dungan (sleep spirit)
 kalag (life spirit
IPC Filipino Personality
Filipinos have been described as friendly, outgoing, sensitive, easily offended,

nosy, garrulous, direct, hospitable, feisty, irreverent, good natured, clever, witty,
gregarious, happy, generous, easy to laugh, gracious, easy to befriend, casual, fun loving,
sensitive and hospitable. Personal and family honor are stressed, as well as dignity and
pride. Education is highly valued and families make great sacrifices to educate their
children. Hiya (shame) is instilled in Filipinos at an early age. To be shamed is the
greatest form of disgrace. Filipino culture developed over centuries in tandem with and in
response to Western culture introduced by the Spanish and later Americans.
Filipinos have a strong sense of family and community They are very gregarious
and like to talk and hang out with family and friends. They love to fool around, gossip,
make jokes and tease one another. Rumors spread quickly. Some say Filipinos are happy-
go-lucky people who are often pessimistic about today but always optimistic that
tomorrow will be better. People living in urban areas are more exposed to cosmopolitan
values. They tend to be less traditional and more modern. Those living in rural areas, on
the other hand, still value tradition Even though life appears to be a struggle, many
people are happy with their lives.
Salazar’s Kaluluwa at Budhi
Ayon sa Tesauro ni Panganiban,

ang salitang “kaluluwa,”

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“ikaruruwa” o “kararua” ay
palasak sa
iba’t-ibang wikang katutubo
sa Pilipinas-
Tag.kaluluwa;Bk.Hlg.Sl.kalag;
Kpm.kaladua;
Ibg.ikarwa;karurua;Ilk.kararua;
Mar.aroak; Png.kamarerwa;
Ng.kaelwa; Al. Png.kadua.
Sa pag-aaral ni
Manuel, ang mga salitang
“kaluluwa,” “ikaruruwa” o
“inikaduwa” ay
buhat sa salitang “duwa.”
“Two”, dahilan sa dalawa ang

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kalagayan nito; una ay ang

tambalan
ng kaluluwa at katawan, at ang
pangalawa ay ang pansariling
kalagayan ng kaluluwa.
Sa pag-aaral naman
ni Salazar, ang kaluluwa ay
batis ng buhay at ginhawa.
Ang
Cebuanong salitang
“ginhawa” ay “hininga” ang
salin sa tagalong. Ang mga
Pilipino ay
naniniwala na ang pagkamatay
ng isang tao ay dahilan ng
pagkalagot ng kanyang hininga.

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Kung namamatay ang

tao, ang kanyang kaluluwa
ay yumayao o pumapanaw.
Ang
kaluluwa ay kumakalag (Bk.
Hlg. Sl. kalag) 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,

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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 at
(2) ang anitong nagbabantay
sa ating kalikasan. Sa
Benguet at
mayroong silang tinatawag na
“puun ti balay” (ancestral
house). Ito ang pinalalagakan
ng mga

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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

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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

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katawan ay mapasukan ng ibang

kaluluwa. Ang ganitong
phenomenon ay tinaguriang
langkap,
palasak sa
sa Pilipinas-
Kpm.kaladua;

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Sa pag-aaral ni
“inikaduwa” ay
tambalan
Sa pag-aaral naman
Ang

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Cebuanong salitang
Pilipino ay
Kung namamatay ang
Ang

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Malayo-Polynesia ay
tahasang
ay

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Benguet at
ng mga
mga ninuno.
na dapat

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mga kamag-anakan ng
ito, may
taon.
Ang pag-alis ng
ito’y
malay o bait.
Puwede ring

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pamamagitan ng
epiko.
maaaring ang isang
langkap,
palasak sa

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sa Pilipinas-
Kpm.kaladua;
Sa pag-aaral ni
“inikaduwa” ay
tambalan

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Sa pag-aaral naman
Ang
Cebuanong salitang
Pilipino ay
Kung namamatay ang

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Ang
Malayo-Polynesia ay
tahasang
ay

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Benguet at
ng mga
mga ninuno.

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na dapat
mga kamag-anakan ng
ito, may
taon.
Ang pag-alis ng
ito’y

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malay o bait.
Puwede ring
pamamagitan ng
epiko.
maaaring ang isang

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langkap,
Ayon sa Tesauro ni Panganiban, ang salitang “kaluluwa,” “ikaruruwa” o
“kararua” ay palasak sa iba’t-ibang wikang katutubo sa Pilipinas-
Tag.kaluluwa;Bk.Hlg.Sl.kalag;Kpm.kaladua; Ibg.ikarwa;karurua;Ilk.kararua; Mar.aroak;
Png.kamarerwa; Ng.kaelwa; Al. Png.kadua.
Sa pag-aaral ni Manuel, ang mga salitang “kaluluwa,” “ikaruruwa” o

“inikaduwa” ay buhat sa salitang “duwa.” “Two”, dahilan sa dalawa ang kalagayan
nito; una ay ang tambalan ng kaluluwa at katawan, at ang pangalawa ay ang pansariling
Sa pag-aaral naman ni Salazar, ang kaluluwa ay batis ng buhay at

ginhawa. Ang Cebuanong salitang “ginhawa” ay “hininga” ang salin sa
tagalong. Ang mga Pilipino ay naniniwala na ang pagkamatay ng isang tao ay dahilan
ng pagkalagot ng kanyang hininga.
Kung namamatay ang tao, ang kanyang kaluluwa ay yumayao o

pumapanaw. Ang kaluluwa ay kumakalag (Bk. Hlg. Sl. kalag) 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 at

(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.

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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.

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Sa aking hinuha, ang budhi ay hindi kaparis ng konsensiya, may sapantaha akong
ito’y bagong salita sa ating wika at kamalayan. Sa aking palagay, ang lokasyon ng
konsensiya ay malapit sa kaisipan. Ito ang nagtutulak sa paggwa 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.
Covar’s Bayang Dalumat at Pagkataong Pilipino
Covar’s Filipino personhood based on 4 elements:
 kaluluwa (spirit),
 budhi (conscience),
 katauhang panlabas (external appearance),
 & katauhang panloob (innermost being).
PAGKATAONG PANG – ILALIM
KALULUWA
Ang kaluluwa at budhi ay nagtatalaban o in constant dynamic

interaction. SamgaPilipino, ang nagpapagalaw sa katawan ng tao ay ang kaluluwa. Ang
kaluluwa ay “life force”.Hindi namamatay ang kaluluwa sahalip ay humihiwalay sa
katawan ng tao. Ito ay umaalis, lumilisan o yumao.
Kagaya ng isinasaad sa titik na SLN na kadalasang nakikita sa puntod, na ang

ibigsabihin ay Sumalangit Nawa. Ang Nawa ay Austronesi anong salita na ang
ibig sabihin aykaluluwa.Kung minsan, ang kaluluwa ay naglalagalag sa
kalawakan o “spirit world”. Sakasalukuyan ang karanasang ito ay tinatawag na
“astral travel”. Ang kulturang “astral travel” ay nakaugat sa pag – awit ng epiko. Ang
ating kaluluwa ay kung minsanay sumasa isang tabi, kung ang tao ay nilalangkapan,
sinasapian o sinasaniban. Ang karanasang ito ay kilala na “spiritpossession”. May
mabubuti at masasamang espiritu namaaaring lumangkap, sumanib o sumapi sa
tao.
Mabubuti:
- Dios Ama, Dios Ina, Dios Anak, Arkangheles, at Batlayang Banal.
- Birheng Maria, Señor Nazareno, at Sto. Niño na pawang persona g Dios Ina at
Dios Anak.

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Mayroon din kinikilala na anito (ancestral siprits), mga bayani ng lahi, mumbaki,
kasamana ang santo at santa ng Kakristianuhan.
Sa Earthly Plain ang tao ay napapaligiran ng iba’t ibang espiritu kagaya ng mga
diwata,tikbalang, engkanto, aswang, satanas, demonyo, malign, nuno sa punso, nuno sa
dagat, mgamanlilipad, tiyanak, duwende, at iba pa.
Sa spirit possession ang mabubuting espiritu ay kusang umaalis. Subalit ang

masamangespiritu ay dapat na palayasin o “i – exorcise”. Ang ganitong paraan ay
isinasagawa ng exorcist,medium, talaytayan o babaylan
BUDHI
Ang budhi an gating “built – in corrective mechanism”. Ito ang siyang

umuukilkil sakaluluwa kung ito ay nagkakamali. Ito ang siyang kumukulit sa
kaluluwa upang magsisi atmagbalik – loob.
TATLONG PERSONA
- Dios Ama, Anak at Espiritu Santo

- Santicima Trinidad
Ang tatlong persona ay naging Dios Ama, Dios Ina at Dios Anak. Naging
bayolohikal angpinag – ugatan ng Santicima Trinidad. Ang dahilan na sila ay persona,
ang bawat persona sakanila ay mayroong katawan at kaluluwa.
KATUTUBONG TEOLOHIYA
• KONSISTORYO
– ay ang nagdedesisyon sa mga mahahalagang gawain gaya

ngpaglalang ng mundo paglalang ng tao sa mundo.
• nag desisiyon sa kung bakit ang Dios Ama, Dios Anak at Dios Ina
• ang naghahari sa sanlibutan ayon sa kani-kanilang kapanahunan.
• Unang Panahon – Dios Ama – Banal na Tinig

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• Dios Anak – nagligtas sa sangkatauhan sa pamamagitan ng

pagkakatawang tao atpagkabuhay sa krus
.• Dios Ina – Women’s Liberation.
SIKILOHIYA NG PAGKATAONG PILIPINO
• Ang pagbabago ng pagkatao ay nangyayari kung siya ay linalangkapan,

sinasapian osinasaniban.
• Bulatao – “altered state of consiousness”
• Ang palatandaan ay pinahihiwatig sa pagbabago ng damdamin, isipan
,• kilos, gawa, pati na ang wika.
• Sa madaling salita, may dalawang klase ng pagkataong Pilipino na

pinatotohanan ngpag-aaral ng tao: (1) likas na pagkatao at (2) pagkataong may
sapi
Pagkatao at Katauhan
“Madaling maging Tao; Mahirap magpakatao”
Ang salitang tao ay isang pangngalan. Kung ito ay dadagdagan ng panlapi

maaaring maging iba ang kahulugan. Ayon kay Ramaos, ang ka han kapag inilapi sa
isang salitang ugat ay nagpapahayag ng kaisipang basal (abstract). Ang salitang
katauhanay nangangahulugang kabasalan ng diwang taglay ng salitang ugat. Sa ingles
ang salin nito ay humanity. Ayon naman kay Miranda, ito ay humanhood.
Metapora ng Katawan at Banga
“sa alikabok ka nagmula, sa alikabok ka rin babalik”
Sa Bibliyang paniniwala, ang tao ay nagmula sa isang kipil ng putik, hiningahan

ng Maykapal at naging si Adan. Ganyun din naman, ang banga ay nagbuhat sa putik. Ang
katawan ng tao ay parang isang banga. Ang banga ay may labas, loob at ilalam;
halintulad sa kaluluwa nang tao. Ito ay isang sisidlan o vessel. Ang laman nito ay
kaluluwa. Sa ilalim tumatahan ang kaluluwa, kaniig ng budhi.

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Ang jar o sisidlan na tinutukoy ay ang Manunngul Jar na kilala rin bilang
secondary burial jar. Ibig sabihin, pagkatapos ilibing ang bangkay ng tao, ang buto ay
muling hinuhukay at hinuhugasan saka inilalagay sa loob ng banga.
LABAS, LOOB AT LALIM
Sa pamamagitan ng Binary
opposition analysis ang
tambalan ng bahagi n gating
katawan ay ang mga
sumusunod:
Mukha – isipan
Dibdib – puso
Tiyan – bituka
Sa pamamagitan ng Binary opposition analysis ang tambalan ng bahagi n gating
katawan ay ang mga sumusunod:
Mukha – isipan
Dibdib – puso
Tiyan – bituka
Sikmura – atay

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TAMBALANG LABAS, LOOB AT LALIM
LABAS: salamin ng kalooban
LOOB:
• Kaut - konsepto ng utang – na – loob sa isang bayan ng Bulakan
.• Lynch at Hollnsteiner – isa sa tatlong pangunahing pagpapahalaga ang

pagtanaw ng utang – na – loob para sa mga Pilipino.
• Ileto – Pasyon and Revolution – tinignan ang koteksto ng lakas ng loob sa

kasaysayan.
• De Mesa –loob ng Diyos sa tao at loob ng tao sa Diyos.
• Salazar – loob at labas
• Enriquez – kayamanan ng loob
• Alejo – ang loob ay may laman, lalim at lawak
• Mercado – 5 klasipikasyon ng loob: intelektwal, emosyonal, bolisyunal, etikal at

sari – sari.
• Covar
• Konteksto ng sisidlan (loob at labas)
• Loob – nilalagyan ng laman
PAGKATAONG PANLABAS
Ang katawang panlabas ng tao ay binubuo ng iba’t ibang bahagi n gating katawan
mula ulo hanggang talampakan.
>Mukha
Sa mukha nababatid o nababanaag ang saloobin n gating kapwa. Sa mukha

matatagpuan ang noo, kilay, mata, plik – mata, ilong, pisngi, labi, bibig, tainga at baba.
PAGBIBIGAY KAHULUGAN SA BAWAT BAHAGI NG ATING MUKHA:
1.) NOO
a. Malapad ang noo – matalino

b. Makitid ang noo, makitid mag – isip

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2.) KILAY
a. Salaubong ang kilay – mainit ang ulo

b. Taas – kilay – isnabera
3.) MATA
a. Mapungayang mata – inaantok

b. Nandidilat ang mata – galit
4.) ILONG
a. Matangaos ang ilong , ilong kastila – dominante

b. Ilong na gumagapang sa pisngi – pango
5.) PISNGI
a. Matambok ang pisngi – sexy

b. Kulubot ang pisngi – matandang hukluban
6.) LABI
a. Makapal ang labi – “kissable”

b. Manipis ang labi – matabi
l7.) DIBDIB – ay kaugnay ng mga salitang “damdam” at “dama”. Ang dibdib ang
pandama ng damdamin.
a. Mayaman ang dibdib – malaki ang hinaharap

b. Dibdiban – seryoso
8.) TIYAN
a. Malaki ang tiyan – busog, matakaw, may bulate,mapagkamakam

b. Maliit ang tiyan – gutom, mahirap, kulang sa kain
9.) SIKMURA
a. Masama – di- mabuting pakiramdam

b. Mahapdi o nangangasim – hindi matanggap
c. Malakas - tanggap ang lahat ng bagay
d. Hindi ko ma “take”

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PAGKATAONG PANLOOB
Ang bahaging panloob n gating katawan ay mayroon ding pagkataong
pagpapakahulugan, gaya ng mga sumusunod:
1.) ISIPAN – pinagmulan ng diwa, kamalayan, ulirat, talino at bait

a. Isip biya – slow learner
b. Matayogmag – isip – deep thinker
2.) PUSO
a. Pusong mammon – soft hearted
b. Pusong bata – heart of stone
3.) BITUKA
a. Sala – salabid na bituka – murderous, buhay na punung – puno ng
balakid
b. Halang ang bituka – anti – social
4.) ATAY – ginagamit na panawas ng mambubunong upang matamo ang

magiging kapalaran ng isang desisyon.
a. Madilaw – magiging matagumpay ang isasagawang balak
b. Maitim ang atay – evil, sakuna ang susuungin
c. Walang atay – inconsiderate
ALEJO’S LOOB
Albert E. Alejo—book entitled “Tao Po Tuloy: Isang Landas ng Pag-unawa sa

Loobng Tao”
This book talks about Human being’s loob or relation interiority
For others, Alejo's loob is crucial understanding the intersubjective experiences of

depression, but it does not capture the local notions of self. For them it is just a feeling.
The book of Alejo: Tao Po Tuloy has its own meaning, it describe about: the
Konsepto ng Loob Ang mga Pilipino ay meron pakikiramdam.Tayo ay merong
pakikipag-kapwa tao meron tayong pagkatao.
Alejo’s example of nasa loob ng tao:
1. Lakas ng loob
2. Utang na loob

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3. Kusang loob
TAO PO! -naghahanap ng landas patungo sa loob ng isang bagay/pangyayari-

nagpapahiwatig sa atin na ang mga Pilipino ay parang naghahanap ng landas patungo sa
loob ng isang bagay o pangyayari.
- Parang nasa labas tayo, kumakatok at sumisilip sa loob.
TULOY! -mula sa loob ay magbukas ngparaan palabas.-naipapakita dito ang mga

paguugali ng mga Pilipino
Hal. Pagiging matulungin, magiliw, marunong makihalubilo,at makisama, hindi

marunong tumanggi.
- ang loob pala ay hindi isang sulok sa dibdib kundi isang

daigdig ng makabuluhang pakikipag-ugnayan
Filipino Personality and Values in Theology
As we all know that Filipinos are well known in a very hospitable way and
entertaining. But here are other list of Filipino personality weakness and its strength:
1. Family orientation
The basic and most important unit of a Filipino's life is the family. Unlike in Western
countries, young Filipinos who turn 18 are not expected to move out of their parents'
home. When a Filipino's parents are old and cannot take care of themselves, they are
cared for in their children's homes and are very rarely brought by their children to Homes
for the Aged. The practice of separating the elderly from the rest of the family, while
common in Western countries, is often looked down upon in Filipino society. Family
lunches with the whole clan with up to 50 people, extending until the line of second
cousins, are not unusual. The Filipino puts a great emphasis on the value of family and
being close to one's family members.
2. Joy and humour
This famous trait is the ability of Filipinos to find humour in everything. It sheds light
on the optimism and positivity of Filipinos in whatever situation they are in so as to
remain determined in going through struggles or challenges. It serves as a coping
technique, the same way a child who has fallen laughs at himself/herself to hide his/her
embarrassment.

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3. Flexibility, adaptability, and creativity
Filipinos often have an aversion to a set of standardised rules or procedures; They are
known to follow a "natural clock" or organic sense of time—doing things in the time they
feel is right. They are present-oriented: which means that one attends to a task or
requirement at the time it is needed and does not worry much about future engagements.
This allows the Filipino to adapt and be flexible in doing the tasks at times not bound to a
particular schedule or timeframe. This allows them think on their feet and be creative in
facing whatever challenge or task they have even when it is already right in front of them.
4. Faith and religiosity
The Philippines is approximately 85 percent Christians (mostly Roman Catholics), 10

percent Muslim, and 5 percent 'other' religions, including the Taoist-Buddhist religious
beliefs of Chinese and the 'indigenous' Anitism belief of peoples in upland areas that
resisted 300 years of Spanish colonial rule. This is a reflection of the Filipinos' strong
faith in God as seen in their various practices. This includes the numerous church
holidays they observe, the customary (and obligatory) Sunday Mass, the individual's
basis of their moral standpoints, the influence of the Church on the minds, actions, and
opinions of the majority, importance of the Sacraments, praying at almost any possible
time of the day, the extreme practices during Holy Week.
5. Ability to survive
The Filipinos as a people who have been constantly under the rule of numerous
powerful countries has over time, developed a sense of resourcefulness or the ability to
survive with whatever they have. They have the extraordinary ability to make something
out of almost nothing. If a Filipino was given just a screwdriver, plastic bagseut, and
some tape, he would still be able to build a bird tree, especially for the sake of survival,
and provided that he be allowed to hunt for some needed surrounding material.
6. Hard work and industriousness
With resourcefulness comes hard work. Filipinos are very determined and persevering in
accomplishing whatever they set their minds to.
Filipinos over the years have proven time and time again that they are a people with an
industrious attitude. Sadly, this is seen by others as Filipinos being only useful as
domestic helpers, working abroad to help their families in the country. This is also
present in the country’s workforce particularly the farmers. Even with little support,
technological weaknesses and the country’s seasonal typhoons, the Filipino farmer still
strives to earn their daily meal.
7. Hospitality

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Foreigners who come to visit the Philippines speak of Filipinos going out of their way
to help them when lost, or the heartwarming generosity of a Filipino family hosting a
visitor in their poverty-stricken home. Meanwhile, most foreigners who attend Filipino
gatherings abroad (which are frequently organized for hundreds of reasons) testify to the
warmth and friendliness of Filipinos as they experience that feeling of “belongingness.”
Indeed, the legendary Filipino hospitality is not limited to the Philippines. It is
everywhere wherever there are Filipinos.
Gender-specific values
In relation to parenthood, bearing male and female children depends on the preferences of
the parents based on the expected roles that each gender would assume once grown up.
Both genders are expected to become responsible members of the family and their
society. Women in the Philippines are expected to become caring and nurturing mothers
for their own children.
Female Filipinos are also expected to lend a hand in household work. They are even
anticipated to offer assistance after being married. On the other hand, Filipino men are
expected to assume the role of becoming the primary source of income and financial
support of his family.
Filipino Trait and Personality Psychology by Church and Katigbak
STUDYING PERSONALITY TRAITS ACROSS CULTURES: PHILIPPINE

EXAMPLES
(Church and katigbak, 2002)
 Do Filipinos use traits in describing or understanding persons and their behavior?

 Yes, researchers have shown that Filipinos readily apply trait terms in
describing themselves and others (Church & Katigbak, 2000)
Filipino psychologists have made extensive use of trait concepts in describing

Filipino personality characteristics and in the development of indigenous instruments
(Guanzon-Lapena, Church, Carlota, & Katigbak, 1998)
 Are the trait terms used by Filipinos comparable to those used by persons inother
cultures?
 Overall, yes.

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The person-descriptive lexicon in Filipino is roughly comparable in size to the

persondescriptive lexicons in many other languages, including German, Dutch, Italian,
Spanish, Hungarian, Czech, and Polish.
 How culture-specific are the trait dimensions assessed by indigenous Philippine

personality inventories?
 Most are not highly culture-specific
 Are particular traits expressed or manifested differently in the Philippines?

 Probably to some extent, but evidence is limited.
 Can average trait levels of Filipinos, as compared to other cultural groups, be

inferred from comparisons of scores on personality inventories across cultures?
Cross-cultural researchers differ considerably in their optimism regarding the

validity of such trait-level comparisons across cultures. Conceptions of Good
Psychological Health and Personality Functioning of Filipino College Students: A Multi-
Method Investigation (Church, Katigbak and Castañeda)
Traits - relatively stable or enduring individual differences in thoughts, feelings, and

behavior. Cultural psychologists question importance of traits in understanding or
predicting in collectivistic cultures (e.g., Markus & Kitayama, 1998)
Filipino personality and values in literature included several themes:
 Smooth interpersonal relations (SIR)

 Aspects of self-esteem such as amor propio and hiya
 Close family ties
 Group belongingness and dependency
 Emotional and motivational characteristics
 Aspects of word view
Sta Maria’s Filipino self
The self is an individual person as the object of its own reflective consciousness.
Since self is a reference by a subject to the same subject, this reference is necessarily
subjective. The sense of having a self—or self-hood—should, however, not be confused
with subjectivity itself. Ostensibly, this sense is directed outward from the subject to refer
inward, back to its "self" (or itself).
The psychology of self is the study of either the cognitive and affective
representation of one's identity or the subject of experience. The earliest formulation of

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the self in modern psychology forms the distinction between the self as I, the subjective
knower, and the self as Me, the subject that is known.
There are two types of self:
Type I
Caharacteristics:
listen to others, approachable, cheers others, easy to get along with. Does not easily got
angry, understands other peoples conditions, friendly to everyone, fun to be with, lots of
friends, support friends and helpful.

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Type II
Characteristics:
Sensitive, moody, thinks a lot, problematic, has conflict with external world, afraid of criticism,
expresses dislike for others through words or actions, quiet, does not talk too much, does not
joke a lot, not easy to get along with, says the truth, hot tempered, hides one’s feelings.
Type III
Characteristics:
Does everything possible to succeed, persistent, impatient, plans, decisive, desires,

dedicated, industrious, striving, forceful.

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In representations for the Self is :
 Friendly,unassuming, helpful person

 Quiet person
 Persistent person
 Favored person
The expression of one’s inner self is allowed in that area of life wherein one tries to
fulfill one’s goal.
9. Summary
10. Self-test

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CHAPTER IV
Katutubong Panukat na Sikolohikal: Indigenous Personality Measurement
Panukat ng Pagkataong Pilipino by Carlota
Origin and Test Development
It was initiated in 1978 and was motivated by several factors such as:
 Lack of agreement among Filipino researchers about the most salient

 dimensions of Filipino personality
 Choice of traits were from foreign-made tests
 Scarcity of indigenous measures
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
the items in each subscale.
16 dimensions were identified (top ranked was Pagkaresponsable [responsibility], 3

other traits (Pagkamalikhain [creativity], Pagkamasikap [achievement orientation], and
Pagkamapagsapalaran [risk taking]) were added because of the interest of the
Researchers.

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Panukat ng Ugali at Pagkatao by Enriquez and Guanzon-Lapena
Origin and Development
Dr. Enriquez sought to construct a test in Filipino that measured Filipino-oriented

traits, behaviors, and attitudes. This materialized with the help of the National Science
and Development Board (NSDB) by sponsoring research project in the early 1970s.
The PUP consists of 160 items which is in Filipino and with English translations.
141 items of which are organized into 24 trait scales and 2 validity scales. The items may
be rated through a 5-point bipolar scale (Hinding-hindi or definitely no, Hindi or no,
Walang masabi or nothing to say, Totoo or true, and Totoong totoo or
definitely true).
19 “identifier items” on self-claimed personality traits which were included in the

PUP for personality research purposes. They assess culturally-relevant behaviors and
attitudes for use as criterion variables in personality research studies. The validity scales
indicate the respondent’s tendency to deny basic truths and to reject
cultural values held by Filipinos.
English translations of the scale names seek to measure the following traits and are
clustered in 5 domains:

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Locally-Developed Psychological Tests by Cipres-Ortega and Guanzon-Lapena
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. Interest has grown by leaps and bounds from the
handful of tests in educational psychology which were locally developed in
the1950s, to the interest in personality testing of the projective type in the 1960s.
They further noted that ‘‘the 1970s saw tests developed in creativity,
self-perception, personality and vocational testing, and the 1980s an increased interest
in personality testing, with a number of researchers doing studies on the Filipino
child and the Filipino adolescent. And in the 1990s, tests were eveloped 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, to name a few’’ (Cipres-Ortega & Guanzon-
Lapeña, 1997 obtain order, meaning and directions for research’’(Torres, 1982, p.
171).1976; Ramos,1977).
Discussions on New Developed Indigenous/Local Psychological Tests

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The area of Filipino Personality is the richest ground from which local concepts
and values were discovered. Hand and hand with this is indiginazation of psychological
testing in thePhilippines.
Reviews on the status of Philippine psychological measurement in the 1970s and

1980s pointed out the twin problems of the inapplicability of foreign-made test and the
dearth of localy developed tests (Carlota, 1980; Guanzon, 1985; Lazo, 1977; Lazo, De
Jesus & Tiglao, 1977). 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) decried the tendency of local tests
users to use foreign –made tests as it were “lock, stock, and barrel” with no attempt
whatsoever to adapt these tests through item or test modification, test transation, or
development of local norms.
Enriquez and his associates developed the Panukat ng Ugali at Pagkatao (PUP)
(Measure of Character and Personality) in 1975. This test utilized dimensions of
personality that are relevant to Filipinos. In the history of Philippine psychological
measurement, Enriquez’s PUP cleary stands out as probably the first instrument that is
culturally sensitive in its assessment of the Filipino personality.
Psychological testing is maybe in Western origin, however, the substance of PUP

originated from an indigenous understanding of the Filipinos. The tests administration
procedures of the PUP were also adapted to Filipino ways (Enriquez & Guanzon, 1985).
The PUP was later followed by other indigenous pearsonality measures.
Cipres-Ortega and Guanzon-Lapeña (1997) have given an evidence of an

upsurge in the development of indigenous psychological measures during the last five
years. Interests has grown by leaps and bound from the handful of tests in educational
psychology, which where locally-developed in the 1950s, to the interest in personality
testing of the projective type in the 1960s.
Summary
Self-Test

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CHAPTER V
Katutubong Pamamaraan ng Pananaliksik: Indigenous Research Method
Basic Tenets and Principles in an Indigenous Research Methods
There are at least five basic guiding principles relevant to the use of indigenous
perspective ingeneral, and indigenous research methods inparticular.
1. The level of interaction or relationship thatexists between the researcher and

theresearched significantly determines thequality of the data obtained in the research
process.
 The levels of interaction are the sameones as the kapwa classifications –

Ibang-Tao (‘‘Outsider’’) and Hindi-IbangTao (‘‘One-of-us’’).
 It is recommended that the first level under Hindi-Ibang-Tao, which is
pakikipag palagayang-loob (level of mutual trust, understanding, rapport)
should be reached, at the minimum, in order to be assured of good quality data.
2. Research participants should always betreated by researchers as equal, if

notsuperior – a fellow human being and not likea ‘‘guinea pig’’.

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3. The welfare of the research participant’s takeprecedence over the data obtained from
them.
4. The method to be used in a research shouldbe chosen on the basis of appropriateness

tothe population (and not sophistication of themethod) and it should be made to adapt
toexisting cultural norms.
5. The language of the people should be thelanguage of research at all times
Pakikiramdam: Isang mahalagang sangkap sa pananaliksik (Mataragnon)
Another aspect Filipino personality that was given attention by the Sikolohiyang
Pilipino perspective is the propensity for indirect communication. Part ofour socialization
is being sensitive to non-verbal cues, having concerns for the feelings of others, being
truthful but not at the expense of hurting others feelings.
 This has made the sharpening of pakikiramdam (shared inner perception)

a particularly describe skill in many situations involving Filipino social
interaction.
 Pakikiramdam is a request to feel or tbe sensitive to. It is shared feeling, a
kind of ëmotional a priori”.
 Pakikiramdam refers to heightened awareness or sensitivity. An active
process involving a great care and deliberation manifested in “hesitation
to react, inattention to subtle cues, and non-verbal behavior in mental
role-playing”. It is very usefu in conducting research in a rural areas.
Enrique’s and Santiago’s Iskala ng Mananliksik
Iskalang Mananaliksik Metodo ng ginagamit ng isang mananaliksik sa sikolohiya sa

pagtatarok ng diwang kalahok:
In the article of Santiago and Enriquez (1982) titled “Tungo sa

Makapilipinong Pananaliksik,” they noted the importance of using one’s own language to
capture the nation’s true culture. A major theme of the article is why western
research methods may not be sufficient for studying Filipino behavior. Those who

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possess the true spirit or soul of the Filipino are the masses and the poor, who are
often neglected in psychological research in favor of college students in an urban
setting:
Scale 1. The Iskala ng Mananaliksik includes research methods ranging

from the unobtrusive to the research-participative. The unobtrusive methods include:
a. pagmamasid (looking-around)
b. pakikiramdam (sensing, feeling what is happening)
From these two, more obtrusive methods may spring and be used which include:
c. pagtatanong-tanong (unstructured, informal questioning)
d. pagsubok (start talking/working with respondents).
The highest levels of research participation include:
e. pagdalaw-dalaw (visits to respondents’ home) and
f. pakikisangkot (deep involvement in the respondents’ activities)
Other research methods in this scale include pagmamatyag, pagsusubaybay, pakikialam,

pakikilahok, pakikisangkot, pakapa-kapa (suppositionless approach-groping,
searching, and probing) (Torres, 1982), pakikipanuluyan, pakikipagkwentuhan (Nicdao-
Henson, 1982), and the ginabayang talakayan (Galvez, 1986).
Scale 2. The Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok is based

on the Filipino view of equality between the researcher and the respondents (Church &
Katigbak, 2002). This scale includes the degrees of relationship between researcher
and study participants. The scale includes:
a. pakikitungo (transaction civility)
b. pakikisalamuha (interaction)
c. pakikilahok (participating, joining)
d. pakikibagay (conforming with)
e. pakikisama (being along with)
f. pakikipagpalagayang-loob (understanding, acceptance)
g. pakikisangkot (getting involved)
h. pakikiisa (being one with)

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Santiago (1979) identified an underlying dimension to these interaction patterns

and came up with two summary categories:
a. Ibang-tao or outsider category (pakikitungo, pakikisalamuha, pakikilahok,

pakikibagay, and pakikisama).
b. Hindi-ibang-tao or insider category (pakikipagpalagayang-loob, pakikisangkot,

and pakikiisa).
Pakikipagkuwentuhan (Orteza and Javier)
Kuwentuhan is an occasion for exchange ofinformation, ideas, insights, and opinions also
itis a sharing of beliefs, thoughts, andexperiences.
Pakikipagkwentuhan Method:
 Oral (pasalita)
 Written (pasulat)
 Transmitted (pasalin-salin) through time
 Request (paki – paghingi ng pahintulot)
Pakikipagkwentuhan is an informal, free, as wellas a social process of exchanging

information, thoughts, and knowledge that is part of humandaily activities
Pakikipagkwentuhan: Isang pamamaraan ng sama-samang pananaliksik, pagpapatotoo, at
pagtulong sa Sikolohiyang Pilipino.
Procedure of pakikipagkwentuhan
 initially make visits (padalaw-dalaw) before living-in the community

(panunuluyan)
 introduce yourself to the community
 invite yourself to community gatherings
 initiate a conversation when in a natural cluster
 invest time in story sharing sessions
Principles of pakikipagkwentuhan:

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 may pakikipagkapwa sa kwentuhan may ‘paki’ ang kalahok sa kwento

may pakinabang sa kwentuhan libangan linangan ng kaalaman lunas sa
karamdaman.
 collective orientation (pananaliksik na sama-sama) contains the process
of validation (pagpapatotoo) construction of social reality (pagbubuo)
cluster as unit of analysis (pagsali sa likas na umpukan)
 with a topic to talk about but without a theme (may pakay pero walang
paksa) worth or value of story produced from the kwentuhan session
(kwenta ng kwento)
 Validity: trustworthiness not truth (mapagkakatiwalaan kaysa
makatotohanan)
 Reliability: certification not consistency (process of
pakikipagkwentuhan-indicator) (pagpapatotoo, pagpapatibay)
Pagtatanong-tanong (Pe-Pua)
Pagtatanong-tanong Method
Pagtatanong-tanong, Filipino word for “asking questions,” the repetition of ‘tanong’ to

‘tanong- tanong’ indicates seriousness of purpose, one is truly determined to get answers
to ones questions.
Major Characteristics
– Participatory in nature
– Equality of status
– Appropriate and adaptive
– Integrated with other indigenous methods
Preparation: pagtatanong-tanong is part of everyday casual interaction, researcher must

plan very well for certain conditions, consider convenience and comfort of informants,
their language, norms, values, and background (history, within/between group
differences, activities, policies).
Procedure of pagtatanong-tanong;
 Get to know the people, place, lifestyle

 Greet informants, give credentials (name the go- between)
 Go tell them the purpose of the study
 Give an estimate of the expected length of the session

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 Guide questions are used when necessary

 Goodbye and thank you is not abrupt
Principles of pagtatanong-tanong
1. The level of the relationship that exists between the researcher and the informant
significantly influences the quality of data obtained (Santiago-Enriquez
Model).The language of the respondent is used in the conduct of pagtatanong-
tanong.
2. The use of pakikiramdam as ‘feeling for another’(cultural sensitivity), through
this the researcherknows when to ask or avoid questions, interpretsa ‘yes’ for a
‘no’.The equality of status is maintained, as it is adialogue (informant is a kausap
or personspoken with) not an interview.
3. The issue of reliability: consistency of responsecan be checked by repeating the
question in adifferent way.The problem of investigator bias and
datacontamination can be solved by having morethan one person do the
pagtatanong-tanong.
4. Repeated sampling from as many informants aspossible can produce
commonalities of lexicaldomain which can then constitute a
‘construct.’Familiarity with the language, values, culturalnorms, will optimize
accuracy and relevance ofinterpretations.
Ginabayang Talakayan (Galvez, Aguiling-Dalisay)
Ginabayang Talakayan Method collective discussion technique ‘sama-sama’

orientation. The interactions could be between the researcher and a participant or between
a researcher and a group of people. Finally, ginabayang talakayan is a combination of a
community dialog, focused groupdiscussion, and group attestation (Enriquez,1994 ). One
particular feature of this set of methods is its dependence on face-to-face interactions
(both verbal and non-verbal) between researcher and participants.
Pakikipanuluyan, Nakikiugaling Pagmamasid, Pakapa-kapa, Pagmumuni

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Panunuluyan approach is an interaction techniques, levels of relationship mula

paninimbang hanggang malalimang pakikipagpalagayang-loob.
 Panunuluyan: ang kontekstong pisikal at teknolohikal.

 Pakikipagkapwa: ang batayang panlipunan ng pakikipanuluyan.
 Makataong pakikipag-ugnayan: pagdalaw, paninirahan, pananahanan,
pakikisuno.
 Pakikibagay: pakikitulog at pakikikain.
 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).
Pakikiramdam could serve as a personality disposition, as a situational behavior, as a

coping mechanism; closely related to many general psychological concepts such as
empathy and sensitivity.
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).
Pamamaraan panimulang pagsasanay paglalakbay at pakikisuno paghimpil sa pook

pagtingin-tingin sa maaaring panuluyan paghanap ng tulay pagdalaw sa pakikipanuluyan
Pagsasakatuparan pagbati at pagpapakilala pag-aayos ng mga dala-dalahan

pakikipagpalagayan pagtulong-tulong pagpalit-palitang paggamit ng mga metodo
paggawa ng pananaliksik pamamaalam at pasasalamat
Suliraning etikal pagsasabi ng layunin ng pananaliksik pagkasangkapan sa pagkakaibigan

pagsasabi sa kinalabasan ng pananaliksik paghingi ng pahintulot pagtanaw ng utang na
loob/pamemerwisyo pagbubunyag ng natuklasang katiwalian
Summary

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CHAPTER VI
Fields in Filipino Psychology: Applied and Social Psychology
Filipino political psychology (Montiel); social cognition (Conaco); peace and conflict
resolution (Sta Maria)
Filipino political psychology studies the psychological processes and behaviors of

Filipinos involved in power situations. Due to its contextsensitive nature, the field of political
psychology evolves in different ways, depending on the historical and political context within
which it is embedded. The historical embeddedness of political psychology is thematic in this
review. Philippine political psychology has been enriched by the colorful politico-historical
changes in the country. Philippine research from the early 60's until the 1980's shows the close
relationship between psychological processes and political situations, in studies on: kinship and
political power, political socialization, social conflict, democratic transition, and public opinion
surveys. As the new democracy stabilized, new fields of Philippine political psychology
developed, such as: Filipino electoral behaviors, political influence of the Church, political …
The Filipino political psychology in the Philippines is relatively young in

discipline. Four significant events mark the development of recent Philippine history: the
First Quarter Storm in 1970, Ferdinand Marcos's declaration of martial law in 1972,

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Senator Benigno Aquino's assassination in 1983, and the victorious EDSA (Epifanio De
Los Santos Avenue) People Power Revolution in 1986:
 Pre-Martial Rule-Before 1970: Kinship and Politics

 Early Martial Rule, 1970-1975: Political Socialization
 Middle and Late Martial Rule, 1976-1985: Conflict
 Out of Martial Rule, 1986-Present: Transition ~ from Dictatorship to Democracy
 Post-Martial Rule, 1986-Pre~nt: Public Opinion Surveys
The development of political psychology in the Philippines calls for metbodological

and theoretical improvements, expanded comparative work, and tbe training of more
Filipino social scientists for work in the field. Filipino political psychology can profit
methodologically from more original data-gathering procedures adjusted to the local
political setting. Anotha methodological consideration is the needed additional rigor that
can make reo search more "scientific" (e.g., stricter sampling designs, increased
measurement accuracy, multivariate statistical treatments). Theoretical developments
may take the form of further investigation into the variables of kinship, affectivity and
religiosity, and how these operate in a Filipino political context.
Social cognition is a sub-topic of various branches of psychology that focuses on how

people process, store, and apply information about other people and social situations. It
focuses on the role that cognitive processes play in social interactions. Using a social
cognitive theoretical and methodological approach, this research looks into the concept of
social categorization, an assumed precondition for the development of social identity,
within the Philippine context. The study was conducted among students at the University
of the Philippines in Diliman, Quezon City. Three sets of questionnaires were
administered to tap into various social category perceptions. Results showed that national
category membership is deemed important but is not nearly as salient as one's family,
gender or religious group memberships. Perceptions of own ethnic group were seen as
more positive than those for the national group and very little overlap in features was
noted between the two social categories. Data trends indicate a possible weakness in our
concept of national category membership which could provide the possible underpinnings
for earlier findings by other researchers on the tenuousness of Philippine national
identity.
Peace is a concept of societal friendship and harmony in the absence

of hostility and violence. In a social sense, peace is commonly used to mean a lack
of conflict (such as war) and freedom from fear of violence between individuals
or groups. Throughout history leaders have used peacemaking and diplomacy to establish
a certain type of behavioral restraint that has resulted in the establishment of regional
peace or economic growth through various forms of agreements or peace treaties. Such

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behavioral restraint has often resulted in the reduction of conflicts, greater economic
interactivity, and consequently substantial prosperity.
Conflict resolution is conceptualized as the methods and processes involved in

facilitating the peaceful ending of conflict and retribution. Committed group members
attempt to resolve group conflicts by actively communicating information about their
conflicting motives or ideologies to the rest of group (e.g., intentions; reasons for holding
certain beliefs) and by engaging in collective negotiation. conflict resolution may also be
used interchangeably with dispute resolution, where arbitration and litigation processes
are critically involved. The concept of conflict resolution can be thought to encompass
the use of nonviolent resistance measures by conflicted parties in an attempt to promote
effective resolution.
Filipino sexuality and gender, Filipino Feminism (Claudio-Estrada; Tan;

Guerrero)
Sexuality in the Philippines encompasses sexual behavior, sexual practices, and

sexual activities exhibited by men and women of the Philippines past and the present. It
covers courtship strategies for attracting partners for physical and emotional intimacy,
sexual contact, sexual reproduction, building a family, and other forms of individual
interactions or interpersonal relationships, as set and dictated by their culture and
tradition, religion, beliefs, values and moral convictions, psychology, foreign influences,
and other related factors.
Filipino Psychotherapy (Bautista Protacio-de Castro; Carandang Clemena)
Psychotherapy is a broad term that refers to the therapeutic interventions or

treatments made between a trained practitioner and a client, family or a group of
individuals.

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Basically, psychotherapy aims to improve a person’s well-being by employing a

wide range of different techniques mainly by building a mutually beneficial relationship
between the client and the trained professional, creating an open and honest
communication between them, and encouraging behavior changes especially intended to
improve the client’s mental health or sometimes to build a harmonious and nurturing
environment among family members and colleagues.
Psychotherapy can be performed by professionals with a number of varying

qualifications including mental health counseling, school and rehabilitation counseling
and psychiatric nursing.
When understood better, this field plays a vital role among Filipinos since it is
well known that there is already an increasing number of psychological disturbances our
countrymen are suffering from.
Are Filipinos open with this form of treatment? What do they think about this?
Of course, we all have different perspectives towards this issue. Generally, in

spite of huge developments on Philippine’s health system, there still remains to have a
poor understanding and acceptance because of several contributing factors.
One negating factor is due to the society’s low-level of awareness on these

medical support. We cannot hide the fact that there are still quite a number of regions or
far-flung communities where medical assistance remains to be a dream, a vision alone.
There are still areas in the country that are not yet reached by proper authorities to
give even a single shot of a flu vaccine. How can one opt for psychotherapy when they
can barely eat three times daily?
So instead of psychotherapy a lot of people, especially in far-flung areas, choose

alternative treatments in the form of herbal healing, while others perform cult healing.
With this, matched with unstable health insurance system and delayed action from some
of the government officials have reduced the chances of having some formal institutes for
psychotherapy and this explains why the country has no training ground for people
interested in practicing such medical field.
It is also hard to suggest on having formal psychotherapy in the Philippines

because as we all know Filipino mentality is circulated on excuses when it comes to
behavior modifications and when subjected to various psychological treatments. Some
people are being ashamed to be tagged as having mental disorder when actually he is
only consulting for some minor psychological help.
Stereotyping and stigma are also two of the hindrances that pose a great barricade
in consulting problems that need to be addressed. It’s about time to change all these

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mentalities and move closer to a better understanding of the benefits one can avail with
improved health care system such as introducing formal psychotherapy in the country.
Unang Dekada ng Sikolohiyang Pilipino (Protacio-Marcelino at PepPua)
Detalyadong Kasaysayan ng Sikolohiyang Pilipino Virgilio Enriquez
Ang mahabang panahon na tayo ay sinakopng mga Kastila at Amerikanoay nagbunga

ngpaglaganap ng Kanluraning Sikolohiya sa ating bansa.- Kolonyal na edukasyong mula
sa mga Amerikano- Pagtatalaga ng Ingles bilang wikang panturo. Malaki ang kinalaman
ng karanasan natinsa kolonisasyon sa ating pagtingalasa Kanluraning sikolohiya.
Ang totoong layunin ng kolonisasyon ay dominasyon ng lokal na kultura.
 Natutuhan nating ituring ang kulturang Amerikano bilang

modelo
 Natutuhan nating tingalain ang mgasikolohistang taga-
Kanluran bilang superyor sa atin - Pag-asa sa mga tests na
gawa sa labas
 Paggamit ng mga aklat na galing sa Amerika- Paggiit sa
Ingles bilang wika ng disiplina
Nagpatuloy ang ganitong kalakaran hanggang dekada 60 nang unti unti nang napapansin
ng mga Pilipinong iskolar at intelektwal ang mga limitasyon at pagiging di-angkop ng
mga Kanluraninglapit sa sikolohiya.
Halibawa, ang mga pag-aaral na ginawa ng mga taga-Kanluran:
 Hiya bilang shame (Sibley)

 Utang na loob bilang debt of gratitudeo reciprocity (Kaut)
 Pakikisama bilang smooth interpersonal relationship (SIR)(Lynch)
 Bahala na (Bostrom)
 Pag-aaral sa pagkatao (Lawless
 “Pagbabangong Dangal: IndigenousPsychology and Cultural Empowerment”
 Bumuo din siya ng katutubong panukat:
 Panukat ng Ugali’t Pagkatao (PUP)

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Bilang pagkilala sa kanyang ambag sa Sikolohiyang Pilipino, tumanggapsiya ng

maraming parangal, isa sa pinaka-mahalagang parangal ang pagiging Outstanding Young
Scientist of the Philippines mula sa National Academy of Science & Technology noong
1981.- Siya ay pumanaw noong Agosto 31,1994 sa San Francisco sa Amerika sa edad ng
51.- Matapos niyang pumanaw, binigyan siya ng posthumous award na National
Achievement in the Social Sciences ng National Research Council bilang pagbibigay
pugay sa kanyang natatanging kontribusyon saagham panlipunan sa bansa.- Kung kaya’t
siya ngayon ay kinikilalang “Ama ng Sikolohiyang Pilipino”
Filipino Social Psychology (Gastardo-Conaco) and Pahiwatig (Maggay)
Students deserve far better than to be only taught traditional social psychology.
Those living in non-Western societies have rich histories and distinct normative systems,
with their own indigenous social issues and patterns of social life. They have their own
distinct needs from social psychology. This volume presents a serious effort to develop
social psychology that is "appropriate" for Philippine society, something called for but
neglected over many decades.
Filipino Social Psychology as the study of how Filipinos think and feel about their
social world and how they interact and influence one another. The scientific study of how
individuals think, feel, and behave in social context. This study shows how distinctive
characteristics of Filipino social psychology include a focus on the individual as well as a
broad perspective on a variety of social contexts and behaviors.
- the socialness of social psychology varies as social psychologists sometimes

examine how nonsocial factors affect social thoughts, feelings, and behaviors and
sometime study how social factors influence nonsocial thoughts, feelings, and behaviors.
Pahiwatig is a pioneering study in intercultural and linguistic theory that is helpful

to communication and language scholars, students in culture and society, particularly
Sikolohiyang Pilipino. Focuses on the Filipinos’ use of indirect communication through
ambiguity and insinuation (pahiwatig). Also a useful source of Filipino terms for technical
and scientific concepts in social sciences. Filipinos are fond of non-verbal communications.
They use hand gestures, pursing of lips, raising of eyebrows and their eyes
to communicate. They are less dependent on spoken words.
Nakapaloob sa aklat na ito ang mga pangunang panunuri hinggil sa pakikipag-

ugnayan ng mga Filipinong gumagamit ng sarisaring mukha ng pagpapahiwatig. Hangad
nitong ipaunawa ang lalim at lawak ng pagpapahayag na katangi-tangi sa kulturang
Filipino, bukod pa ang layong itampok sa gunitang pambansa ang katutubong
pagpapakahulugan at retorika. Sa pambihirang pananaliksik, binuo ng autor ang kauna-
unahang kodigo ng komunikasyong Filipino. Mahalaga ang pag-aral na ito sa panahon ng

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globalisasyon at malawakang migrasyon na pawang nagtutulak sa mga Filipino na

harapin ang iba't-ibang kultura ng komunikasyon.
Pahiwatig ay isang Isang himaton o bagay na nalaman ngunit hindi tiyakang

sinabi"(Del Valle at Del Valle, 1969) *isang maselang pagpapahayag na di-
tuwiran at may pagkalihissapagkat napapaloobsa kulturang
matindi ang pagpapahalagasa niloloob ng kapwa tao ... upang mapilitang gumawa
ng isang bagay na ibig natin ang isang tao.
Katangian ng pahiwatig:
 verbal: parinig at pasaring

 di-verbal: pagsasawalang kibo & paggamit ng tingin
 verbal at di-verbal: paglalambing na magkahalo ang simangot, paglabi,
pag-irap + sarisaring tunog gaya ng pag-ungol,pag-ingit,pag-iyak & mga
salitang di mawari
Uri ng pahiwatig:
- Pagsasawalang-kibo
- Pagmumukmok at Pagmamaktol
- Pagdadabog
- Parinig
- Paglalambing
- Paglalangis
- Pag-awit
- Pasaring
- Biro
- Kantiyaw
*masinop na pamamaraan ng pagbabatid ng mga dinaramdam,puna, layon at nais

mangyari.
New Directions: volunteering ( Aguiling-Dalisay, Yacat, and Navarro); developmental

psychology (Liwag)

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Volunteering is generally considered an altruistic activity where an individual or

group freely gives time "to benefit another person, group or organization". Volunteering
is also renowned for skill development and is often intended to promote goodness or to
improve human quality of life. Volunteering may have positive benefits for the volunteer
as well as for the person or community served. It is also intended to make contacts for
possible employment. Many volunteers are specifically trained in the areas they work,
such as medicine, education, or emergency rescue. Others serve on an as-needed basis,
such as in response to a natural disaster.
Modern societies share a common value of people helping each other; not only do
volunteer acts assist others, but they also benefit the volunteering individual on a personal
level. Volunteering has the ability to improve the quality of life and health including
longevity of those who donate their time and research has found that older adults will
benefit the most from volunteering. Physical and mental ailments plaguing older adults
can be healed through the simple act of helping others; however, one must be performing
the good deed from a selfless nature. There are barriers that can prevent older adults from
participating in volunteer work, such as socio-economic status, opinions held by others,
and even current health issues. However, these barriers can be overcome so that if one
would like to be involved in volunteer work they can do so. Volunteering improves not
only the communities in which one serves, but also the life of the individual who is
providing help to the community.
Volunteering is known not only to be related to happiness but also to increase

happiness. Also, giving help was a more important benefit of better reported mental
health than receiving help. Studies have also shown that volunteering can cause a
decrease in loneliness for those volunteering as well as those for whom people volunteer.
Developmental psychology is a scientific approach which aims to explain growth,

change and consistency though the lifespan. Developmental psychology looks at how
thinking, feeling, and behavior change throughout a person’s life.
A significant proportion of theories within this discipline focus upon development
during childhood, as this is the period during an individual's lifespan when the most
change occurs. According to the research of Dr. Liwag, “What Do Children Know About
Emotions? A Goal-Based Appraisal Analysis of Children's Emotion Narratives”
Fifty children, aged 3 to 9 years old, were asked to narrate personally
experienced episodes of happiness, anger, sadness, and fear. A propositional analysis of
the narratives was conducted using a cognitive appraisal framework of emotion which
links children's understanding of emotion to knowledge of (1) goals, preferences or
intentions, (2) appraisals of how events alter the probabilities of attaining these goals,
and (3) plans and actions generated to cope with such changes. The study examined the
extent to which components of these goal-based appraisals were present in children's
narrative recall of real-life emotional events in order to provide a partial test of the
model, developed in a Western context, with a Filipino sample. Results revealed

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developmental differences in narrative ability, with younger children generating fewer

and shorter narratives. As the model predicted, children recalled happy episodes in
terms of successful goal attainment, Angry and Sad episodes in terms of aversive
conditions, and Fear episodes in terms of anticipated negative outcomes. But contrary to
expectations, children rarely mentioned their goals explicitly and the reasons cited for
their emotions were heavily skewed towards agents and consequences of the situation.
The unexpected findings are interpreted in the light of the Filipino child's developing
self-construal where the interpersonal context rather than personal goals is given
priority.
8. Summary 37
9. Self-Test 37
References
Filipino personality: https://www.studocu.com/ph/document/pamantasan-ng-lungsod-ng-

maynila/psychology/lecture-notes/filipino-psychology-philippine-psy/7409085/view
Dizon et al.: Salazar’s kaluluwa at budhi. https://dokumen.tips/documents/salazars-

kaluluwa-at-budhi.html
Pe-Pua- Protacio-Marcelino: Sikolohiyang Pilipino (Filipino psychology):A legacy of

Virgilio G. Enriquez* Asian Journal of Social Psychology (2000) 3: 49–71Filipino
Psychology (Pe-Pua).pdf

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Filipino Psychology (SIKOLOHIYANG PILIPINO)

BS Psychology (Cor Jesu College)

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Studocu is not sponsored or endorsed by any college or university

Filipino Psychology (SIKOLOHIYANG PILIPINO)

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4. Types and Levels of Indigenization 4

5. Current Trends and Directions 5

2. Basic Tenets and Principles in Sikolohiyang Pilipino 18

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4. History of Sikolohiyang Pilipino 19

5. Fields in Sikolohiyang Pilipino 19

6. Sikolohiyang Pilipino and Philippine Social Sciences (Agham-tao;

Pagkataong Pilipino: Indigenous Filipino Personality 23

1. Enriquez Filipino Personality Theory 23

Katutubong Panukat na Sikolohikal: Indigenous Personality Measurement

1. Panukat ng Pagkataong Pilipino by Carlota 31

Katutubong Pamamaraan ng Pananaliksik: Indigenous Research Method 31

1. Basic Tenets and Principles in an Indigenous Research Methods 32

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6. Ginabayang Talakayan (Galvez, Aguiling-Dalisay) 37

7. Pakikipanuluyan, Nakikiugaling Pagmamasid, Pakapa-kapa, Pagmumuni 37

4. Unang Dekada ng Sikolohiyang Pilipino (Protacio-Marcelino at PepPua) 37

6. New Directions: volunteering ( Aguiling-Dalisay, Yacat, and Navarro); developmental

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What is an Indigenous Psychology?

What is Filipino Psychology? It is an Indigenous Psychology. The scientific

Virgilio G. Enriquez (1994). Virgilio G. Enriquez (1994). Pagbabangong-Dangal:

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and career aspirations, self-esteem/self-confidence, and relationships. Cross-cultural

Cultural psychologists explore the general relationship between thought processes,

The most significant difference between cultural psychology and cross-cultural

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Völkerpsychologie is a method of psychology that was discovered in the

Experimentation was too limited for studying individual consciousness, especially

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Global Indigenous Psychology

Indigenous Psychology is an intellectual movement across the globe, based on the

1. A reaction against the colonization/hegemony of Western psychology.

Thus, inherent in the Indigenous Psychology movement is a global surge of the

1. Making a mission statement or manifesto for indigenous psychology that is

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Indigenous Research Methods: Five Basic Guiding Principles

Second, research participants should always be treated by researchers as equal, if

Fourth, the method to be used in a research should be chosen on

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Types and Level of Indigenization

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4. Indigenization and Empowerment Act

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Current Trends and Directions

1. Bullying Awareness and Prevention

3. Violence Awareness and Prevention

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Filipino Psychology it is an Indigenous Psychology it is the scientific study of the

Cross-cultural psychology is a branch of psychology that also examines cultural

Global indigenous psychology is an indigenous psychology of every country that is need

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What is Sikolohiyang Pilipino?