DISCIPLINES AND

IDEAS IN SOCIAL
S C I E N C E S Q U A RT E R 4
L E T ’ S WAT C H 2
 MODULE 1:
LESSON: THE PRACTICAL
USE OF SOCIAL SCIENCES
IN ADDRESSING SOCIAL
CONCERNS AND
PHENOMENA
 I M P O R TA N T T H I N K E R S O F
THE REVOLUTIONARY PERIOD
LET
US
TRY!
 HE WROTE EL
FILIBUSTERISMO.

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H E I S T H E FAT H E R O F
S I K O L O H I YA N G
PILIPINO.

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H E WA S K N O W N A S T H E
“BRAINS OF THE
R E VO L U T I O N . ”

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 H E B E L I E V E D T H AT
P H I L I P P I N E H I S TO RY
SHOULD BE WRITTEN
IN
THE LOCAL LANGUAGE
O R D I A L E C T.
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HE IS THE “BRAINS OF
K AT I P U N A N . ”

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 H E S TA R T E D L A L I G A
FILIPINA WITH THE JOB OF
ENLIGHTENING
THE MINDS OF THE PEOPLE.

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 I M P O R TA N T T H I N K E R S O F
THE REVOLUTIONARY PERIOD
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The most influential figure of the Revolutionary period was Jose Rizal.
During his stay in Europe, he penned two of his most important works, which
are believed to have sparked the 1896 Revolution: Noli Me Tangere (1887)
and El Filibusterismo (1891). The two are fictional works which were based
on the social issues that Filipinos were experiencing during that period –
inequality, racism, and colonialism, among others. Rizal claimed that the
form of revolution that the Philippines needed to go through is that of
intellectual revolution. Every Filipino should be educated well on the
concepts and exercise of freedom and it can only be attained by educating
the masses of the truth – a truth that is based on science and rational
thinking, and non from the morality-based education provided by the
Church.

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Bonifacio is the founder of the revolutionary society, Katipunan. When
Spanish authorities discovered it, the society already had some
30,000 members in approximately six months. Three days after the
founding of La Liga Filipina, Rizal was banished to Dapitan in Mindanao,
the southern part of the Philippines. Bonifacio, a member of the Liga,
thought that was the end of the line and founded the Katipunan
(Gripaldo 2013). According to Bonifacio, a man’s worth is not
measured by his stations in life either by the height of his nose nor the
fairness of skin, and certainly not by whether he is a priest claiming to
be God’s deputy. Even if he is a tribesman from the hills and speaks only
his own tongue, a man is an honorable man if he possesses good
character, is true to his word, has fine perceptions, and is loyal to his
native land.

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Apolinario Mabini became well known in Philippine
history as the “Sublime Paralytic” and the “Brains of
the Revolution.” Mabini was born to an illiterate farmer
and market vendor with seven other children in
Tanauan, Batangas. Mabini had no initial economic and
social capital that could have secured him a good
education. Nevertheless, he received scholarships and
part-time jobs teaching children, which allowed him to
complete a bachelor of Arts degree at the Colegio de San
Juan de Letran and a Bachelor of Laws at UST.

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Another struggle that he overcame was his paralysis. In 1895,
Mabini was struck with polio and lost the capacity of his lower
limbs. He had started writing his most influential works – El
Verdadero Decálogo (The True Decalogue) and Ordenanza
de la Revolución (The Ordinance of the Revolution).
According to Mabini, humans are naturally good. It is from this
stand that he argues for the concepts of freedom being a by-
product of people’s exercise of goodness (rationality and being
just). Mabini said, “True liberty is only for what is good and
never for what is evil; it is always in accordance with
reason and the upright and honest conscience of the
individual.”
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He also distinguished reason as a key element in
the citizens’ participation in political life. It is also
the same element that should guide revolutions
because without reason, such movement will be mere
futile, if not disastrous for the society. It is clearly
synonymous with Rizal’s call of reliance on the
“Truth.”

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Virgilio Enriquez, is considered the Father
of Sikolohiyang Pilipino (Filipino
psychology). Sikolohiyang Pilipino is a scientific
study derived from the experience, ideas, and
cultural orientation of the Filipinos (Yacat 2013).

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Sikolohiyang Pilipino, or Indigenous Filipino Psychology, is
also known as Kapwa’s Psychology. Kapwa Psychology draws
from folk practices as much as from modern theory. It perceives
no contradiction between indigenous folk beliefs and modern
psychological concepts and scientific norms. It includes in its
study the Indigenous knowledge systems and practices
(IKSP) of healing from the Babaylan and Albolaryos
(native shamans and healers) as well as the religio-political
approaches of the Filipino mystics and folk heroes and other
ancestral ways of knowing.

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Kapwa psychology implies a call for social
action. Scholars and students are encouraged
to go to the villages to learn from the people
and in turn, serve them with the gain
knowledge.

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 Core Values or Kapwa (Togetherness)
The concept of kapwa (shared identity) is
the core of Sikolohiyang Pilipino and the heart
of the structure of Filipino values.
Pakikipagkapwa means treating the other
person as kapwa or fellow human beings.

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 Core Values or Kapwa (Togetherness)
Two categories of kapwa:
1. Ibang Tao (outsider)
• Pakikitungo: civility
• Pakikisalamuha: act of mixing
• Pakikilahok: act of joining
• Pakikibagay: act of conformity
• Pakikisama: Being united with the group
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 Core Values or Kapwa (Togetherness)
Two categories of kapwa:
2. Hindi Ibang Tao (insider/one-of-us)
• Pakikipagpalagayang-loob: Act of
mutual trust
• Pakikisangkot: Act of joining others
• Pakikipagkaisa: being one with others
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 Examples of Filipino Values:
❖ Hospitality - the friendly and generous
reception and
entertainment of guests, visitors, or strangers
❖ Utang na loob – debt of gratitude.
❖ Bahala na – fatalism or determination and
being a risk taker.
Bahala na ang Diyos (God will take care of us)
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 Pivotal interpersonal value:
PAKIKIRAMDAM (shared inner perception)
Another significant Filipino value is that of
pakikiramdam (shared inner perception), which
is considered as the pivotal interpersonal
value. Within this value, Filipinos use their
inner perception of the other’s emotion in order
to interact with them efficiently.
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 Linking socio-personal values:
KAGANDAHANG LOOB (shared/humanity)
Another value that contributes to our practice of
pakikipagkapwa is that of kagandahang loob (shared
humanity), in which this value shows an act of charity
toward others. The practice of bayanihan or
community-based action entails the participation of
the community on a task that is meant to improve
the quality of life and livelihood of the members
of the locality. 37
 Linking socio-personal values:
KAGANDAHANG LOOB (shared/humanity)
Various terms from different
locality use to refer to
bayanihan: pintakasi (Samar),
kapanyidungan (Batanes), tiklos
(Leyte), and bataresan (Southern
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 Accommodative values (colonial): HIYA
(propriety/dignity) UTANG NA LOOB
(gratitude/solidarity) personal reality.
The bayanihan or any form of kagandahang loob is
always framed within another set of Filipino
values, labeled as accommodative surface values.
These values include hiya (propriety/dignity), utang
na loob (debt of gratitude), and pakikisama
(esteem/companionship).
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 Confrontative values (surface): BAHALA NA
(determination) LAKAS NG LOOB
(guts/courage)
Confrontative surface values that Filipinos
exhibited especially when confronted by
difficult situation these include bahala
na (determination), lakas ng loob
(guts/courage), and pakikibaka (resistance).
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 Societal Values
According to Enriquez, Filipinos also hold societal
values, which he called pagpapahalagang
panlipunan. These values include karangalan
(honor), katarungan (justice), and kalayaan
(freedom), which are essential to the preservation of
Filipino societal order and harmony. Moreover,
these values shape a psychological unity among Filipino
communities as they build a common perception of
moral obligation to other community who are
considered members as kapwa. 41
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Zeus Salazar was one of the Filipino scholars who
were trained and whose methods were derived from
the West, and he argued for a shift in perspective.
He developed his lifelong crusade for a nationalist
brand of history that became a staple perspective
for the next generation of history students, the
pantayong pananaw (VERTICAL PERSPECTIVE).

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 Key Arguments of the Pantayong Pananaw
The primary argument of the pantayong
pananaw is the need to reorient contemporary
historians on the “right” way of
reconstructing the past based on who is
talking for whom, with whom, and to whom.
According to Salazar, there are three
perspectives by which Philippine history
was and is being written. 44
 1. Pangkayong Pananaw (from-you-for-us)
This perspective is used by Western historians – who
used their own cultural background and their countries’
politico-economic agenda – in framing the events
that transpired in our country. Foreigners or outsiders
used this perspective in talking about or referencing a
particular culture, its people, and their customs. To
illustrate: the British would say, “You Filipinos are
different from us in many aspects.” (Kayong mga Pilipino
ay iba sa amin sa maraming bagay)
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 2. Pangkaming Pananaw (from-us-for-you)
The pangkaming perspective launched works on the
Philippines made by Filipinos for Western
consumption. It is used when a native talk to
outsiders or foreigners regarding his or her own
society and culture. Ones’ own language may or
may not be used. The main goal of the
pangkaming pananaw is to correct the erroneous
Western analysis of the Philippine context.
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 3. Pantayong Pananaw (from-us-for-us)
Philippine history should be written and consumed
primarily by Filipinos. To achieve this goal, a key element
needs to be addressed – using the Filipino language in
transmitting knowledge. Salazar states that a community,
can claim to have pantayong pananaw. All its members use
concepts and manifest habits and behaviors whose
meanings can be understood by all, like when we say “We
Filipinos” (Tayong mga Pilipino), including the relationship
between the meanings. It is made possible with the existence of
a language, which is the basis and channel of understanding and
knowledge. 47
 Local Language for Discourse
According to Salazar, Philippine history should be
written in the local language or dialect for two
important reasons: (First, the local terms, when
transposed to Western language, lose their actual
meanings and historical significance. Second, our
history should be discussed among ourselves and not
for the others). The use of local language
characterizes the pantayong pananaw.
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 Local Language for Discourse
Salazar urged the Filipino nation to have a
talastasang bayan oriented toward discussion of
Philippine history for the Filipinos and by the
Filipinos. Our forefathers provided us a corpus of
academic studies that served to teach and inspire.
Their studies is considered as the basis of Philippine
Social Science, which was not detached from reality
and applied to the needs and conditions of their times.
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 Local Language for Discourse
Social Science, was about revealing
the nature of social reality. It implied
that there were things to do in order to
correct or improve people’s current
material condition and consciousness.

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 Choose only one (1) from the concepts below. You
may use the local language.
1. Utang na loob

2.
Pakikisama/Pakikisalamuha

3.I Bayanihan
N S T R U C T I O4.N Hiya
S : M A K E 5.A P O E M
B A
Pagdamay S E D O N T H E I N D I G E N O U S
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 HE WROTE EL
FILIBUSTERISMO.

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H E I S T H E FAT H E R O F
S I K O L O H I YA N G
PILIPINO.

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H E WA S K N O W N A S T H E
“BRAINS OF THE
R E VO L U T I O N . ”

56
57
 H E B E L I E V E D T H AT
P H I L I P P I N E H I S TO RY
SHOULD BE WRITTEN
IN
THE LOCAL LANGUAGE
O R D I A L E C T.
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HE IS THE “BRAINS OF
K AT I P U N A N . ”

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 H E S TA R T E D L A L I G A
FILIPINA WITH THE JOB OF
ENLIGHTENING
THE MINDS OF THE PEOPLE.

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THANK
YOU
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