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Hiya
Development of Indegenous Concepts and Theories
Rethinking Filipino Values
● Enriquez was critical of this approach to
the study of Filipino values.
● He encouraged Filipino scholars to take a
second look at these values using a
Filipino orientation.
● Social scientists such as Lagmay, Salazar,
and Bonifacio took up the challenge in
their own research.
Bahala Na
● The Filipino cultural value of bahala na has
no exact English translation.
● Bostrom (1968) was the first psychologist
to analyze this value by comparing it with
American fatalism.
● This is obviously a pervasive interpretation
that when Thomas Andres published the
Dictionary of Filipino Culture and Values,
he still defines bahala na as “the Filipino
attitude that makes him accept sufferings
and problems, leaving everything to God.
‘Bahala na ang Diyos (God will take care of
us)’.
● This attitude is a fatalistic resignation or
withdrawal from engagement or crisis or a
shrinking from persona.
● The Sikolohiyang Pilipino perspective
interprets bahala na differently.
● Lagmay (1977) explained that bahala na is
not “fatalism” but “determination and
risk-taking”.
● When Filipinos utter the expression
“Bahala na!” they are not leaving their fate
to God and remaining passive. Rather, they
are telling themselves that they are ready
to face the difficult situation before them,
and will do their best to achieve their
objectives.
● In fact, even before they have said “Bahala
na!” they have probably done their best to
prepare for the forthcoming situation.
● Sibley (1965) is an American scholar,
translated hiya as ‘‘the uncomfortable
feeling that accompanies awareness of
being in a socially unacceptable position,
or performing a socially unacceptable
action.’’
● For example, when an employee is scolded
in front of other people. To add to the
negativity of this interpretation of hiya,
Andres (1994) described hiya as ‘‘an
ingredient in why Filipinos overspend
during fiestas in order to please their
visitors, even to the extent of going into
debt’’.
● This conventional interpretation of hiya is
inadequate because it does not take into
account the importance of understanding
how affixations in Philippine languages can
give a new meaning to a word.
● Bonifacio (1976) alerted us to the different
meanings of the word hiya depending on
its form
○ Nakakahiya (embarrassing)
○ Napahiya (placed in an awkward
position)
○ Ikinahihiya (be embarrassed with
someone), etc.
● With some affixes, it becomes negative,
○ Napahiya
● While with others, positive
○ Mahiyain (shy)
● And in still other forms, it can either be
positive or negative depending on the
context
○ Kahihiyan (sense of propriety, or
embarrassment).
● Salazar (1981, 1985b) expounded on
affixation and hiya and showed the internal
and external aspects of hiya.
● Evidently, it is the external aspect which
foreign scholars have captured.
● After all is said and done, the more
appropriate translation of hiya in English is
not ‘‘shame’’ but ‘‘sense of propriety’’.
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Utang Na Loob
● Utang na loob was translated by Kaut
(1961) as ‘‘Debt of gratitude’’.
● Andres (1994, pp. 190–191) defined it,
following Kaut’s logic, as ‘‘the principle of
reciprocity incurred when an individual
helps another. The person helped then
feels an obligation to repay the debt in the
future when the helper himself is in need
of aid, or he may repay his debt by sending
gifts. It is often not clear when a debt has
been fully paid, so that the relationship
becomes an ongoing one.’’
● Hollnsteiner (1961) took this interpretation
further by claiming that the recipient of the
favor is forced ‘‘to show his gratitude
properly by returning the favor with
interest.’’
● Enriquez (1977) dared to speculate that
there is an element of wanting to promote
reciprocity which is useful for maintaining
the image of the colonizer as benefactor.
But looking at utang na loob more closely
in the context of Filipino culture, it actually
means ‘‘gratitude/solidarity’’.
● It is not necessarily a burden as the word
‘‘debt’’ connotes, because in the Filipino
pattern of interpersonal relations, there is
always an opportunity to return a favor.
● It is not absolutely obligatory in the
immediate future, for the opportunity to
show utang na loob might come only in the
next generation, maybe not in your
lifetime.
● Your children will see to it that it is
recognized and respected.
● It is a beautiful element of Filipino
interpersonal relationships that binds a
person to his or her home community or
home country. In fact, this is expressed in
a popular Filipino saying, ‘‘Ang hindi
lumingon sa pinanggalingan ay hindi
makakarating sa paroroonan (Those who
do not look back to where they came from
will not reach their destination)’’.
● Utang na loob is a calling heard by many
Filipinos who go to other lands but who
still retain strong ties with their homeland.
Pakikisama vs. Pakikipagkapwa
● Pakikisama was identified by Lynch (1961,
1973) as a Filipino value, giving it the
English translation of maintaining ‘‘smooth
interpersonal relations’’ by going along
with the group or the majority decision,
i.e., conformity.
● Enriquez (1978, 1994) started unfolding
the concept of kapwa (shared identity),
which is at the core of Filipino social
psychology, and which is at the heart of
the structure of Filipino values.
● He discovered that it is not maintaining
smooth interpersonal relationships that
Filipinos are most concerned with, but
pakikipagkapwa which means treating the
other person as kapwa or fellow human
being.
● There are two categories of kapwa:
○ Ibang-Tao (outsider)
○ Hindi-Ibang-Tao (‘‘one-of-us’’).
● In Filipino social interaction, one is
immediately ‘‘placed’’ into one of these
two categories; and how one is placed
determines the level of interaction one is
shown.
● For example, if one is regarded as
ibang-tao, the interaction can range from
pakikitungo (transaction/civility with), to
pakikisalamuha (interaction with), to
pakikilahok (joining/participating), to
pakikibagay (in-conformity with/inaccord
with), and to pakikisama (being along
with).
● Using the Sikolohiyang Pilipino
perspective, Enriquez (1992)
re-conceptualized the Filipino behaviour
patterns and value structure where he
designated the ff:
○ Hiya (‘‘propriety/dignity’’)
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○ Utang na loob
(‘‘gratitude/solidarity’’)
○ Pakikisama (‘‘companionship/
esteem’’) as
colonial/accommodative surface
values
○ Bahala na (‘‘determination’’)
○ Sama/lakas ng loob
(‘‘resentment/guts’’)
○ Pakikibaka (‘‘resistance’’) as
confrontative surface values
● He emphasized kapwa (‘‘shared identity’’)
as core value; pakikiramdam (‘‘shared
inner perception’’) as pivotal interpersonal
value; and kagandahang-loob (‘‘shared
humanity’’) as linking socio-personal value.
● Thus, the area of Filipino personality
developed as a strong area using the
Sikolohiyang Pilipino perspective.
● The Filipino is a blend of East and West.
● The Western influence can be seen more
in external ways – dressing, liking for
hamburgers and other food, Western
music and dance, etc.
● However, the internal aspect, which is at
the core of his pagkatao (personality), is
Asian – deference for authority,
modesty/humility, concern for others, etc.
Indirect Communication
● Another aspect of Filipino personality that
was given attention by the Sikolohiyang
Pilipino perspective is the propensity for
indirect communication.
● Part of our socialization is being sensitive
to non-verbal cues, having concern 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 desirable skill in many
situations involving Filipino social
interaction.
● Pakikiramdam is a request to feel or to be
sensitive to. It is a shared feeling, a kind
of ‘‘emotional a priori’’.
● There is ‘‘hesitation to react, attention to
subtle cues, and non-verbal behavior in
mental role-playing (if I were in the other’s
situation, how would I feel)’’.
● In other words, it is ‘‘feeling for another’’,
exercising great care and deliberation
(Mataragnon, 1987).
● Pakikiramdam is especially useful in
conducting research in the rural areas.
● Filipinos find it difficult to refuse when
asked directly to participate in an interview
or survey.
● But if you have pakikiramdam, you can tell
from their body language or the tone of
their voice that the participation they will
show is ‘‘half-baked’’, thus not valid.
● If you have taken the time to understand
their cultural ways, you will know that it is
very important to spend time establishing
rapport, letting them ‘‘interview’’ you first
so they would feel comfortable enough to
disclose their opinions, knowledge and
experiences to you.
● The indirect pattern of communication of
Filipinos has thus resulted in indirectness
or euphemisms in verbal exchange,
expressive body language, voice
intonations that say more than the words
themselves, and other similar behaviors.
● Among Filipinos, these are a matter of
fact, taken for granted, because they are
what they are born into and grow up with.
● It is only when these behaviors come in
conflict with Western ways that the Filipino
gives them a second thought.
● In reality, the foreigner or the Westernized
Filipino is impatient with this mode of
communication, and questions the
usefulness of this cultural way.
● The indirectness, for example, not saying
‘‘no’’ outright, has often been
misinterpreted to mean untruthfulness,
dishonesty or hypocrisy.
● To the Filipinos, they are being frank about
their feelings, but they just do not express
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this verbally.
● It thus poses a great challenge for
non-Filipinos to ‘‘read’’ these messages
communicated indirectly, or rather,
non-verbally.
Internality - Externality
● Salazar (1985b), through his analysis of
indigenous history and culture of the
Filipinos, points out the
internality-externality component in the
Filipino personality.
● The Filipino language has two words for
the English word ‘‘honor’’: puri and dangal.
Puri refers to honor which is physical, such
as that bestowed through compliments or
applause for a good performance, thus
external.
● It can also refer to virginity which is a
virtue expected of unmarried Filipino
women.
● Dangal is honor from within
○ knowledge of one’s true worth,
character, achievement and
success.
● It can be acknowledged through an award
or a tribute (parangal, which is actually
pa-dangal) even without such gestures
from outside.
● Thus, a poor person who is a kind and
honest person and respects the dignity of
hard work has a lot of dangal.
● A woman who was raped is not stripped of
her dangal even though her puri was taken
away.
● Other examples of internality-externality
include saya and ligaya for the English
word ‘‘happiness’’; pigil and timpi for
‘‘control’’; and dama and damdam for
‘‘feel’’.
● This is not to say that this internal-external
dimension is unique to the Filipinos, but
this is something researchers should be
conscious of when trying to understand
the Filipino personality.
The Great Cultural Divide
● Enriquez (1992) also explored the idea of
a ‘‘great cultural divide’’ in the analysis of
Filipino personality.
● On one side of the cultural divide are
Filipinos who have maintained a more
mass-oriented worldview, culture, and way
of life.
● They read the komiks (popular illustrated
magazines in Filipino), listen to soap
operas on radio, watch soap operas on
television, and so on.
● They visit the indigenous healers for both
physical and mental or emotional ailments.
● On the other side of the cultural divide are
the Filipinos who have adhered to a more
elitist viewpoint.
● They go to performances in cultural
centres and theatres. They look down on
people on the other side of the divide.
Thus, it is not regionalism which divides
the Filipinos. (In fact the authors believe
that regionalism is a myth, woven to sow
disunity among Filipinos.)
● It is in the cultural aspect where we
witness a disparity. The concept of a great
cultural divide is a legacy which Enriquez
has left behind, food for serious thought,
for both academician and layman alike.
Indigenous Personality Measures/Indigenous
Research Method
Indigenous Personality Measures
● In the area of Filipino personality, Enriquez,
together with the PPRH, developed the Panukat
ng Ugali at Pagkatao (PUP) [Measure of
Character and Personality] in 1975.
● Utilized dimensions of personality that are
relevant to Filipinos.
● PUP originated from an understanding of the
Filipinos.
● Panukat ng Ugali at Pagkatao Personality Test
(1978)
● Measure of Character and Personality
● 19 dimensions
● Test administration procedures were also
adapted to Filipino ways (Enriquez & Guanzon,
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1985).
● It must be noted that Enriquez’s PUP and three
other examples of Philippine personality
measures may actually have cross-cultural
similarities in the dimensions they measure.
● Filipino personality test development efforts
have in fact come a long way, as can be seen
in the history of psych measure in the PH.
● Reviews on the status of PH psychological
measurement in the 1970s and 1980s pointed
out the twin problems of the inapplicability of
foreign-made tests and the dearth of locally
developed tests.
● Carlota (1980) noted several trends in
personality measurement, citing developments
in the areas of personality testing, and the
measurement of abilities and aptitudes, and of
deviant behavior.
● Clearly stands out as one of the first
instruments that are culturally sensitive in its
assessment of the Filipino personality
● Panukat ng Pagkataong Pilipino (PPP)
○ 16 dimensions
○ Pagka Responsable [responsibility]
○ Pagkamalikhain [creativity]
○ Pagkamasipag [achievement
orientation]
○ Pakikipagsapalaran [risk taking]
○ 200 - Item Inventory
○ Reliability: .94
○ Pagka Matalino; .44
○ Pagka Madaldal = Average of 72
○ Standard error of measurement: 1.58
pagka matalino/5.67 pagka madaldal
○ Validity: .10 to .33
○ There were more positive than negative
values
Development of Indigenous Research Method
● Impact of Sikolohiyang Pilipino was greatly felt
in the area of Social Research methods.
● Nonverbal tests or visual tests are the most
culture-bound of all,” she says. “They are not
‘culture free’ and they are not ‘culture fair’; in
fact, they are less fair than verbal tests
(Benson, 2013)
● In 1975, Carmen Santiago, a postgraduate
student of psychology at UP did a study on
pagka lalaki (“Masculinity”, “Maleness”,
“Manhood”, or all of these) for a class under
Enriquez.
● Santiago’s study was the turning point
Indigenous Method: Pakapa-Kapa at
Pagtatanong-Tanong
Pakapa-kapa:
● Paglilinaw ng Isang Konsepto sa Nayon
“Ang Kahulugan ng Pagkalalaki sa mga Pilipino”
○ Carmen E. Santiago (U.P.) 1977
○ Paglilinaw sa konsepto ng Pagkalalaki
○ Baryo Tangos, Baliwag Bulacan –
“kilala ko ang bayan na ito sapagkat
dito ko lumaki at nanirahan ng 12
taon”
○ Mayroon malalim na pagsisiyasat sa
pamumuhay na kalahok (Heograpiya,
Klima, Hanapbuhay etc)
○ “Ang pagsisiyasat sa uri ng
pamumuhay ng mga kalahok ay
nagbibigay ng higit na malawak na
kahulugan sa anumang pananaliksik”
○ 27 kalahok (41-50 y.o) 15 lamang ang
sinali (active)
○ Paghahaligap, pasamut-samot,
pakapa-kapa
○ Hindi nagbasa ng anumang aklat,
banyaga man o katutubo (Iwas
extraneous variable)
○ Hindi nag-iisa ang kalahok sa
pakikipanayam: may 4-5 (small group
discussion)
● Pamamaraan:
○ Walang palatanungan dahil: Hindi
sanay, unstructured dapat, upang hindi
magmukhang pagsusulit (pagsubok sa
kanilang kakayahan)
● Kinasapitan
● Pagtalakay
○ Ang pagkalalaki sa nayon ay binubuo
ng tatlong kaurian:
○ Mga katangiang panlalaki
○ Kakayahan sa pagganap ng tungkulin o
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inaasahan sa lipunan.
○ Mga kilos at ugali ng sekswal
○ Ang kakayahan sa pagganap sa
tungkulin na iniatas sa lalaki ang
pinagbabatayan ng katunayan ng
pagiging lalaki at hindi ang kanyang
katangian lamang bilang lalaki.
● Mga Hadlang:
○ Walang datos galing sa babae, kulang
sa kalawahan ng pagpapaliwanag ng
kahulugan ng pagkalalake
○ Kaunti ang kalahok
○ Babae ang mananaliksik
○ Pamamaraang Pakapa-kapa
○ Can be related to unobtrusive
techniques the actual procedures for
collecting information
○ May range from pagmamasid,
pagtatanong-tanong, pagsubok,
pagdalaw, pakikilahok
pakikisangkot
○ May range from observation,
documentation, intervention
participation.
○ Eventually, the uncertainty and
ambiguity of anthropological data
become minimized as he explores,
decodes and tries to understand the
symbols of social interactions existing
in the group.
○ Eventually able to group data into
meaningful categories and use this
data into something Problems on
Reliability and Validity.
○ Use equivalent or repeated probes and
observation, cross checking
documents, sampling from as many
informants as possible.
○ Pagmamasid: Repeating observation
several times and finding whether
same conclusion emerge
○ Pagtatanong-tanong: Two equivalent
probe questions may be presented to
check if similar responses will emerge
○ Repeated sampling of different
informants
Observer/Investigator Effect
● All theoretical systems strongly reflect the
personal experiences and biases of the
formulator.
● Having more than one a single investigator to
study the same event/concept.
● Investigators must sufficiently imbibe the
language, culture and values of the group
being studied to optimize the accuracy and
relevance of their interpretations
● Make extensive efforts to become identified as
member of the society rather than a visitor
Discovery and Identification of Concepts vs.
Hypothesis-Testing
● The presuppositionless approach results in
putting aside, even if only momentarily, so
called “universal” concepts of psychology.
and ● Leads to discovering cultural particularities.
● Enables Filipino psychologists to be more
creative in his tool and database.
and ● Most tied down to experimental and other
similar techniques.
● Not hampered by the use of procedures which
may be locally irrelevant or difficult.
Ang Pagtatanung-Tanong: Katangian
● 7 aspeto:
1. Layunin
2. Mga katangian ng pagtatanong-tanong
3. Pook
4. Pagkakataon
5. Panahon
6. Mga taong pagtatanungan
7. Pamamaraan
● Ang mabisang pakikipagtalastasan ay susi
tungo sa mabuting pakikipagkapwa.
● Sa pamamagitan ng pagmamasid at
pakikiramdam, matatantiya ng mananaliksik
kung maaari siyang magpatuloy o hindi sa mga
tao
● Sa pamamaraang pagtatanong-tanong,
ipinapalagay na ang mananaliksik ay walang
nalalaman tungkol sa isang paksang nais
niyang bigyan ng masusing pansin kaya
“tanong siya ng tanong”.
● Impormal na wika ang gagamitin
● Layunin:
1. Upang higit na makatiyak sa mga
bagay na ibig malaman.
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2. Magtanong-tanong sa mga taong hindi
man tuwirang nasasangkot at tiyak
naming may nababatid sa pangyayari.
3. May nais linawin o pagtibayin ang mga
impormasyong ibinigay na ng ibang
mga napag tanungan.
Pinaka Proseso ng Pagtatanong-Tanong
● Impormasyon ng tagapagbatid (hindi kailangan
may nakahandang listahan ng mga tanong na
dapat sagutin, malinaw dapat ang
impormasyon na makukuha, itala ang
observations, pag ang tagapagbatid ay pagod
na pahinga muna, iwasan ang leading
questions, pameryenda o pasalubong o token)
● Pagbubuod
● Tanungin kung meron pa siyang idaragdag
○ “Maraming salamat po…”
○ Magbigay ng pagkain o pabuya
○ Share the conclusion
Indigenous Method: Pakikipagkwentuhan, Pagdalaw
at Pakikipagpalagayang-Loob
Paano Pag-aralan ang Pakikiapid?
● Ma. Gracia A. de Vera
● Konsepto ng pakikiapid
● Baryo Fundado, Labo, Camarines Norte:
Maraming katoliko
● Pamamaraan:
○ Nakipag Ugnayan sa kapitan
○ Hindi ipinagtapat ang tunay na layunin
ng pag aaral
○ Limang araw na pakikipagkwentuhan
○ Ang tema ng pakikiapid ay madaling
makapasok sa pakikipagkwentuhan sa
pamamagitan ng pagtalakay sa isang
sine.
Mahusay na Katangian ng Pakikipagkwentuhan
● Angkop ang pamamaraang ginamit sapagkat
ang paksa ay hindi karaniwang pinag-uusapan
ng mga tao kung wala rin namang particular na
pangyayari ng ikinakalat
● Kahinaan
○ Pagpapatangay ng iba sa opinyon ng
mga nakararami
● Kalakasan
○ Mahusay na paraan ng pagkuha ng
datos tungkol sa bagay na mahirap
aminin ng tao
● Kailangan lamang na tiyakin ng mananaliksik
na hindi masyadong napapalayo ang usapan
● Sanhi ng Pakikiapid
○ Babae: Paghihiganti sa asawa
▪ Pagkabagot
▪ Pangungulila
▪ Makamundong pagnanasa
○ Lalaki: Nakababata
▪ Makamundong pagnanasa
▪ Tuksuhan ng mga kapwa lalaki
▪ Walang anak
▪ Kadaldalan
● Reaksyon sa mga nakikiapid at sa kanilang
pamilya:
○ Sinisisi ang asawang babae kapag
nakiapid ang lalaki
○ Mababa ang tingin sa babae kapag
sila ang nakiapid
○ Hinahangaan ang mga lalaking hindi
nahuli sa pakikiapid
○ Huling nakakaalam ay ang asawang
babae
Pagdalaw at Pakikipagpalagayang-Loob
● “Manila Scavengers: The Struggle for Urban
Survival” – Fr. William Keyes (1974)
● “Ang Mamumulot Ng Basura: Ang Kanilang
Patuloy Na Paghihirap at Mga Saloobin at
Mithiin Sa Buhay” – Gepigon at Francisco
(1977)
● Respondents: Naninirahan sa tambakan
○ Nagmasid-masid ang researchers sa
paligid-ligid at pumili ng isa sa
nagdadamihang lugar ng namumulot
ng
○ basura; karamihan ay nasa squatter’s
area (Tenejeros, Malabon, Rizal)
● Respondents, 4 groups: 6-17 y.o. , 18-23 ,
25-49 , 50-up
● Patakaran: Pakikipagpalagayang-loob
● Kinasapitan:
○ 6-17: Mataas ang pangarap
○ 18-23: Magkaroon ng pirmihang
trabaho (pabrika), makapag asawa at
mag-anak, hindi kinakahiya ang
pamamasura, makatapos ng
kurso,medyo nawawalan na ng pag-asa
○ 25-49: Hindi na nangangarap, bahala
na ang diyos, magkaroon ng sariling
kariton, inasa sa anak ang future
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○ 50 and up: Wala nang pag-asa
makaahon ○ Diwa
● Pagtalakay: ▪ Haka at hinuha ng mga tao.
○ Gepigon ○ Paglalagay
▪ Ang pamumulot ng basura ay ▪ Ito ay ang pangingikil o
gawain ng taong di paghingi ng anumang bagay na
nakapag-aral at walang alam kalimitang ginagawa ng mga
na particular na trabaho. pulis at government personnel.
○ Keyes
▪ Nakapako sa patuloy na Indigenous Method: Pakikisama
pagkagutom ang pamumulot
ng basura. Pakikisama
○ Saloobin ● A very important Filipino trait.
▪ Ugali o kilos na nagpapakita ● Ability of a person to get along with others to
ng isang damdamin, maintain good and harmonious
paniniwala, o hangarin para sa
● It implies camaraderie and togetherness in a
isang tao o bagay.
group and the cause of one’s being socially
○ Mithiin
accepted.
▪ Ambisyon o pangarap ng isang
tao sa buhay na hinahangad ● Pakikisama as Method of Inquiry in Psychology
niyang matupad. ○ Male prostitution , callboy subculture
○ Pagmamasid ● Methods:
▪ Patingin-tingin sa tao, sa 1. Pakikisama
kanyang mga kilos at 2. In-depth interview
karaniwang ginagawa. ● Respondents: 6 male prostitute (four 22 years
○ Pakikiramdam old, two 18 years old)
▪ Ginagamit dito ay damdamin ● Setting: A brothel-gaybar situated in Manila
at mga mata. University Belt (Sampaloc District) is a
○ Pagtatanong-tanong hospitality establishment.
▪ Dito nagsimula ang isang
● Procedure:
pakikipag usap sa isang tao,
○ Technique of Pakikisama
ang paksa ay mababaw
lamang. ■ Frequenting the hangouts
○ Pagsubok (successive visits), an
▪ Maaaring isagawa sa invitation to sit down and drink
pamamagitan ng with
pakikipag-usap o paggawa. ○ The Researcher
○ Pagdalaw-Dalaw ■ Posting as a prospective client
▪ Pagpunta-punta at for the call boy
pakikipag-usap ng isang tao sa ○ Realized this is hard so invited to the
kanyang kapwa. house one-by-one instead.
○ Pakikialam
○ Obstacle:
▪ Gawa o pagtatanong. “bakit?”
sabay paliwanag. ■ Budget constraints for inviting
○ Pakikilahok/Pakikibagay them
▪ Pagsang-ayon sa gawa, salita ■ Research was postponed or
at kilos ng isang tao na ang discontinued whenever the
layunin ay maaaring taos puso budget was unavailable.
o hindi. ■ Time consuming
○ Pakikipagpalagayang-loob ■ Respondents overstayed at
▪ Pagpapahiwatig dito ang isang the researcher’s house even
tao ng panatag na kalooban sa after the session was danced.
kanyang kapwa. ■ Possible occurrence of theft,
misdemeanors and possibility
8
SIKOLOHIYANG PILIPINO
REVIEWER|BS PSYCH|MIDTERMS
of being involved in raids, ● Mananaliksik: makisalamuha, makisangkot,
round-ups by police. nagmasid, nagtanong-tanong at nakapanayam
■ Unfavorable reactions from ○ Tumira ng 3 months sa Tiaong
society (misunderstood, ● Pakikisalamuha at Pakikisangkot:
chismis) ○ Nakipag Kwentuhan sa naglalaba
■ No available method to get ○ Nakipagbidahan sa mga taong
info need except thru nakaupo at nagpapalipas-oras sa
pakikisama harap ng tindahan
■ Lots of sacrifices on the part ○ Nangangapitbahay matapos
of the researcher, severe mananghalian
social criticism, possibility of ○ Dumadalo ng mga pagtitipon
ruining the research and also ● Pagmamasid
himself. ● Pagtatanong-tanong
● Results: ● Pakikipanayam sa mga piling tagapagbatid
○ Mostly came from big family, except for
1 Paano Nabuo ang Konsepto ng Panahon sa Isipan ng
○ Broken fam, products of inferior homes mga Taga - Tiaong
which made them susceptible to being ● Pagbabago sa kalikasan (klima, kalawakan,
initiated into prostitution. halaman, hayop at tao.
○ Early experience with homosexual ● Pagbabago sa lagay ng lipunan mula sa mga
below 16 years old. pangyayaring sumasakop sa buong mundo.
○ They liked brothels better than visiting ● Mga pagbabago sa mga saloobin ng tao
gf because they can earn money to buy (paniniwala, damdamin, pananalig, palagay,
everything they want/desire. kuro-kuro etc).
○ One respondent tried looking for
another job but said it is hard to quit
this kind of work.
○ They do not label themselves as
homosexuals even if they obtain
sexual pleasures from their partners
and they do perform homo functions
like fellatio and pederasty (sex with
minors). Prepared and arranged by:
○ Defense mechanism that they use is
not to get emotionally involved with
partners during sex plays. Jennelyn Tagsayan
Psychological Society QC, Educational Committee
● In General:
Assigned Officer
○ The research is incomplete due to lack
of time and other resources; further
investigation into the subculture is
highly recommended.

Pakikipanuluyan

Pakikipanuluyan
● “Ang Konsepto ng Panahon ng mga taga-Tiaong”
– Erlinda Nicdao-Henson (1977).
○ Bigyang-linaw ang konsepto ng
panahon ng mga taga- Tiaong,
Guiguinto, Bulakan.