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Filipino Psychology yang malaya (liberated psychology), it is against


the importation and imposition of a psychology
(Sikolohiyang Pilipino) that has been developed in, and is more
appropriate to, industrialized countries. Last, as
Jay Yacat
University of the Philippines, Philippes a sikolohiyang mapagpalaya (liberating psy-
chology), the movement is against a psychology
Filipino psychology (sikolohiyang Pilipino in used for the exploitation of the masses.
Filipino) is the scientific study of psychology As part of the indigenous psychology tradi-
derived from the experience, ideas, and tion, sikolohiyang Pilipino is built on psycho-
cultural orientation of the Filipinos. Virgilio G. logical knowledge that: (a) arose from within
Enriquez, considered the father of sikolohiyang the culture; (b) reflects local behaviors; (c) can
Pilipino, identified the following as the subject be interpreted within a local frame of reference;
matter of this formal indigenous psychology and (d) yields results that are locally relevant
(Enriquez, 1974): kamalayan or consciousness, (Sinha, 1997). However, Enriquez (1978) was
which includes both emotive and cognitive quick to point out that sikolohiyang Pilipino
experience; ulirat or awareness of one’s does not advocate that foreign theories should
immediate surroundings; isip, which refers to be totally abandoned. Uncritical rejection of
knowledge and understanding; diwa, which anything foreign is as dangerous as uncritical
includes habits and behavior; kalooban or acceptance of Western theories.
emotions or feelings; and kaluluwa or psyche, Thus, Enriquez (1978) proposed that
which translates to soul of a people. sikolohiyang Pilipino knowledge can be borne
With the aim to address the colonial out of two processes: indigenization from without
background of psychology in the Philippines, and indigenization from within. Indigenization
sikolohiyang Pilipino started as a movement from without is the more common approach
within psychology and other related disci- used in knowledge and technology transfer.
plines in the 1970s that focuses on the This approach is based on the search of local
following themes: (a) identity and national equivalents for assumed universal psychological
consciousness; (b) social awareness and concepts or the contextualization of imported
involvement; (c)  national and ethnic cultures methods and techniques, and tools and instru-
and languages, including the study of tradi- ments. A similar concept is cultural validation,
tional psychology; and (d) bases and applica- the practice of validating research through
tion of indigenous psychology in health systematic replication in multiple cultures. On
practices, agriculture, art, mass media, and the other hand, indigenization from within
religion but also including the psychology of formalizes Filipinos’ implicit psychological
behavior and human abilities as originated in theories, knowledge, methods, and practices
Western psychology but applicable to the local developed with the local culture as basis (local
setting (Enriquez, 1992). culture as source). Enriquez also used the term
This movement has three primary areas of cultural revalidation to refer to this process.
protest. First, as a sikolohiya ng pagbabagong-isip In order to frame the efforts in sikolohiyang
(psychology of re-awakening), the movement is Pilipino to formalize indigenous psychology in
against a psychology that perpetuates colonial the Philippines, it is important to look into the
mentality and promotes the decolonization of attempts to: 1) develop indigenous concepts and
the Filipino mind as a stage in the development frameworks; and 2) adapt, develop, and use
of national consciousness. Second, as sikolohi- culturally appropriate instruments and methods.

The Encyclopedia of Cross-Cultural Psychology, First Edition. Edited by Kenneth D. Keith.


© 2013 John Wiley & Sons, Inc. Published 2013 by John Wiley & Sons, Inc.
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Indigenous Concepts and Theorizing recognition of sharedness with another is a


core value among Filipinos. To emphasize
Considerable progress has been noted in the
the  core-ness of kapwa, Enriquez (1992)
identification and elaboration of indigenous
constructed a fairly elaborate system of values,
concepts, particularly in the area of personality
all deriving from kapwa. This three-tiered
and values (Church & Katigbak, 1999). For
value structure (core, surface, and societal) is
example, Enriquez (1978) presented what is
Enriquez’s attempt to demonstrate the relative
considered to be a core concept in Filipino
importance of the values (see Table  1).
psychology: kapwa. He defined kapwa as a rec-
However, Enriquez also placed much weight
ognition of shared identity, an inner self shared
on pakikiramdam (shared inner perception)
with others. He also clarified that the recogni-
as  the pivotal interpersonal value which is
tion starts with the self and not from others:
“necessarily tied to the operation of all the
A person starts having kapwa not so much surface values” (Enriquez, 1992, p. 76). This
because of a recognition of status given to him suggests that pakikiramdam may have a
by others but more because of his awareness of higher-order importance than the surface
shared identity. The ako (ego) and the iba-sa- values. The surface values are expected to be
akin (others) are one and the same in kapwa the least important in comparison to both
psychology: Hindi ako iba sa aking kapwa (I am kapwa and pakikiramdam.
no different from others). Once ako starts Pakikiramdam involves tentative, exploratory
thinking of himself as separate from kapwa, the and improvisatory behavior intended to avoid
Filipino “self ” gets to be individuated in the
offending or hurting other people (Mataragnon,
Western sense and, in effect denies the status of
kapwa to the other. By the same token, the
1987). Thus, “a person high in pakikiramdam
status of kapwa is also denied to the self.” is  often described as thoughtful and caring
(Enriquez, 1978, p. 106) while a person low in pakikiramdam could be
accused  of being thoughtless and  uncaring”
Enriquez disavowed the English translation (Mataragnon, 1987, p. 471). In a sense, pakiki-
“others” as it connotes a separation of the self ramdam requires that a person actively senses
from the other, whereas kapwa denotes the or feels out the situation and the other person in
exact opposite: a sharing of self and other. a social interaction, and carefully comes up with
Thus, a sense of kapwa is not just simple an appropriate behavior. In effect, people who
other-orientedness. He also proposed that this have low pakikiramdam will exhibit behaviors

Table 1 Filipino Value Structure: Surface, Core and Societal

Accommodative Hiya Utang na Loob Pakikisama


Surface Value (Propriety) (Gratitude/solidarity) (Companionship/esteem)
Confrontative Surface Bahala na Sama/lakas ng loob Pakikibaka
Value (Determination) (Resentment/guts) (Resistance)
Pivotal Interpersonal Pakikiramdam
Value (Shared inner perception)
CORE VALUE Kapwa
(Shared identity)
Linking Sociopersonal Kagandahang-Loob
Value (Shared humanity)
Associated Societal Karangalan Katarungan Kalayaan
Values (Dignity) (Justice) (Freedom)
Source: Enriquez, 1990; reprinted by permission of Philippine Psychology Research and Training House.
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that are inappropriate to the situation and would the total sense of identification in pakikiisa”
not sense, intentionally or otherwise, if they had (Santiago & Enriquez, 1976, p. 104). Also, they
offended or hurt the other person. are not just conceptually delineated but are
Meanwhile, Enriquez coined the term marked by different sets of behaviors as well.
“surface values” to refer to a set of values that Ethnoscientific participant observation of food
are easily obvious, especially to the notice of sharing during a town fiesta (feast) revealed a
outsiders (non-Filipinos), but not necessarily progression of relationships that is evident in
the most important ones. The accessibility of the quality of interactions expressed in the
the accommodative surface values (pakikisama, meals, with pakikitungo as the shallowest and
hiya, and utang na loob) would lead foreigners pakikiisa as the deepest (Santiago, 1976). The
to assume that Filipinos are other-oriented. visitor moves from being a guest toward
However, non-Filipinos may also fail to note becoming a host and then, finally, to being a
that confrontative surface values (bahala na, servant at table when the deepest level of rela-
pakikibaka, and lakas ng loob) are equally tionship has been achieved. All these suggest
important to Filipinos when situations call for that behavioral interactions vary as a function
asserting one’s individual rights. The over- of the relationships with the other (whether
emphasis on accommodative values, and the ibang tao or hindi ibang tao). However,
corresponding neglect of their counterpart, the Enriquez was quick to aver that interactions
confrontative ones, painted a distorted and with the ibang tao and hindi ibang tao can still
incomplete view of the Filipino, which be subsumed under an umbrella term:
Enriquez (1990) termed as the pasukong pakikipagkapwa:
Pilipino (the submissive Filipino). This image, All these [interaction] levels – whether belonging
when perpetuated, was suspiciously more to the ibang tao or hindi ibang tao categories –
beneficial to the colonial masters than to may be grouped under the heading of pakikip-
Filipinos themselves. agkapwa. Thus anyone looking for a core
Kagandahang-loob, the linking sociopersonal concept that would explain Filipino interper-
value, predisposes a person to be attuned to sonal behavior cannot help by being struck by
the needs and purposes of the larger collective: the superordinate concept of kapwa. It is the
the society. Thus, a person who values kagan- only concept which embraces both categories
dahang-loob is also likely to value karangalan of “outsider” (ibang tao) and “one of us” (hindi
(dignity), katarungan (justice), and kalayaan ibang tao).” (Enriquez, 1992; p. 52)
(freedom) in society.
Utilizing Indigenous Research Methods
Aside from the structure of Filipino values,
levels and modes of social interaction have also Many sikolohiyang Pilipino advocates have pushed
been identified (Santiago & Enriquez, 1976): for the development and use of indigenous
Ibang Tao (“outsider”) category: 1) Pakikitungo: research approaches and methods derived from
civility ; 2) Pakikisalamuha: act of  mixing; Filipinos’ cultural ways of gathering information.
3)  Pakikilahok: act of joining; 4) Pakikibagay: A number of these methods have been explicated
conformity; 5) Pakikisama: being united with (e.g., pakapa-kapa, suppositionless approach;
the group. Hindi Ibang Tao (“one-of-us”) Torres, 1982) but three methods are worth
category: 1) Pakikipagpalagayang-loob: act of elucidating because of their more frequent use:
mutual trust; 2) Pakikisangkot: act of joining pagtatanung-tanong (asking around); pakikipag-
others; 3)  Pakikipagkaisa: being one with kuwentuhan (exchanging stories); and ginabayang
others. talakayan (indigenous facilitated discussion).
These levels are not only interrelated modes In pagtatanung-tanong, the researcher
but are arranged in babaw (surface) -lalim engages the participant in a more unstructured
(depth) levels of engagement: “from the and interactive questioning session (Gonzales,
relatively uninvolved civility in pakikitungo to 1982; Pe-Pua, 1989). Also, “lead questions”
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(those questions which directly refer to the A number of principles guiding sikolohiyang
topic being studied) are discouraged; instead, Pilipino research have been identified (Pe-Pua &
questions to be asked should be based on Protacio-Marcelino, 2000): 1) research partici-
participants’ prior responses themselves. pants have to be treated as equal, if not superior,
Meanwhile, pakikipagkuwentuhan requires the to the researchers; 2) welfare of the participants
researcher to motivate participants to narrate takes precedence over any information taken
their experiences about an episode or event from them; 3) appropriateness (and not its
(Orteza, 1997). The interactions could be sophistication) to the intended population should
between the researcher and a participant or be the primary basis for selecting methods; and
between a researcher and a group of people. 4) the language of the participants should be the
Finally, ginabayang talakayan is a combination language of the research.
of a community dialog, focused group
discussion, and group attestation (Enriquez, SEE ALSO: Cultural Psychology; Enriquez,
1994). One particular feature of this set of Virgilio; Indigenization; Indigenous Psychology;
methods is its dependence on face-to-face Indigenous Social Influence
interactions (both verbal and non-verbal)
between researcher and participants. References
Torres (1997) enumerated the features of
field studies in the sikolohiyang Pilipino Church, A. T., & Katigbak, M. (1999).
Indigenization of psychology in the Philippines.
tradition: contextualized; draws from a broad,
International Journal of Psychology, 37, 127–148.
diverse sample base; uses multiple methods; Enriquez, V. G. (1974). Mga batayan ng
and is open to interdisciplinary frameworks sikolohiyang Pilipino sa kultura at kasaysayan
and perspectives. Santiago and Enriquez (The bases of Sikolohiyang Pilipino in culture
(1982) proposed that sikolohiyang Pilipino and history). Sikolohiyang Pilipino: Batayan sa
research should strive to be maka-Pilipino Kasaysayan, Perspektibo, mga Konsepto at
(for the interests of the Filipino). To ensure Bibliograpiya (Sikolohiyang Pilipino: Bases in
this, researchers should be guided by the use History, Perspectives, Concepts and
of two “scales”: Iskala ng Mananaliksik Bibliography). (pp. 1–29). Diliman, Quezon City,
(researcher–method scale) and Iskala ng Philippines: University of the Philippines.
Pagtutunguhan ng Mananaliksik at Kalahok Enriquez, V. G. (1978). Kapwa: A core concept in
Filipino social psychology. Philippine Social
(researcher–participant relationship scale).
Sciences and Humanities Review, 42, 100–108.
The researcher–method scale represents a Enriquez, V. G. (1990). Indigenous personality
range of methods that vary in their obtrusive- theory. In V. G. Enriquez (Ed.), Indigenous
ness: the less obtrusive (pagmamasid or psychology: A book of readings (pp. 285–310).
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or participation). On the other hand, the at Sikolohiyang Pilipino.
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would determine the depth or quality of rela- psychology: The Philippine experience. Quezon
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particular method presupposes a certain level Enriquez, V. G. (1994). Pagbabangong-dangal:
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of relationship with the participant that needs
Quezon City, Philippines: Akademya ng Kultura
to be achieved. Or that a certain level of at Sikolohiyang Pilipino.
relationship  prior to data gathering would Gonzales, L. F. (1982). Ang pagtatanung-tanong:
restrict the range of methodological options Dahilan at katangian (Pagtatanung-tanong:
open to a researcher. The appropriate use of Rationale and characteristics). In R. Pe-Pua
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