SIKOLOHIYANG PILIPINO (FILIPINO  e.g.

indirectness of Filipino communication

PSYCHOLOGY) was regarded as being dishonest
 however, there was no concerted effort in the 1960s
 refers to the psychology born out of the experience, to reject and correct the traditional way of teaching
thought and orientation of the Filipinos, based on the and studying psychology
full use of Filipino culture and language  it was in the early 1970s, Virgilio Gaspar Enriquez
 it is an indigenous psychology returned to the Philippines from Northwestern
 an indigenous psychology is the scientific University, USA with a Ph.D. in Social Psychology
study of the ethnicity, society and culture of  he introduced the concept of Sikolohiyang Pilipino
a people and the application to  together with then-chairman of the Department of
psychological practice of indigenous Psychology at the University of the Philippines, Dr.
knowledge rooted in the people’s ethnic Alfredo V. Lagmay, Enriquez embarked on research
heritage and consciousness into the historical and cultural roots of Philippine
Psychology
DISTINCTIONS AMONG THE FORMS OF  the research included identifying indigenous
PSYCHOLOGY IN THE PHILIPPINES: concepts and approaches in Philippine psychology
and developing creativity and inventiveness among
 Sikolohiya sa Pilipinas (Psychology in the Filipinos
Philippines)  from these researches, a two-volume bibliography
 refers to a series of events related to the field on Filipino psychology and a locally developed
of psychology in the Philippines personality test, Panukat ng Ugali at Pagkatao
 e.g. number of degree programs and (Measure of Character and Personality), were
journals, the amount of research conducted produced
 ang pinakamalaki o kabuuang anyo ng  in 1975, Enriquez chaired the Unang Pambansang
sikolohiya sa kontekstong Pilipino Kumperensya sa Sikolohiyang Pilipino (First
National Conference on Filipino Psychology)
 Sikolohiya ng mga Pilipino (Psychology of which was held at the Abelardo Auditorium at UP
Filipinos)  in this conference, the ideas, concepts, and
 refers to any theories or knowledge of formulations of Sikolohiyang Pilipino were formally
Filipino nature regardless of source, Western articulated
or local
 palasak na anyo sapagkat pinakakaraniwan o WHAT IS SIKOLOHIYANG PILIPINO
madaling makita
 anchored on Filipino thought and experience as
 Sikolohiyang Pilipino (Filipino Psychology) understood from a Filipino perspective (Enriquez,
 refers to a psychology based on the 1975)
Filipino’s true thoughts, feelings, behaviors  the most important aspect of this definition is the
and must derive from indigenous Filipino Filipino orientation
sources, language, and methods  Enriquez (1985) later defined Sikolohiyang Pilipino
 nilalayong anyo, sikolohiyang bunga ng as ‘‘the study of diwa (‘psyche’), which in Filipino
karanasan, kaisipan at oryentasyong Pilipino directly refers to the wealth of ideas referred to by
the philosophical concept of ‘essence’ and an entire
THE BEGINNINGS OF SIKOLOHIYANG range of psychological concepts from awareness to
PILIPINO motives to behavior’’
 approaching psychology using Western models
 academic psychology, or the psychology taught in cannot encompass the subtleties of Asian cultures.
schools, was predominantly Western in theory and in  however, Filipino psychology is not anti-universal
methodology since the ultimate aim of Sikolohiyang Pilipino is to
 in the 1960s, many Filipino intellectuals and contribute to universal psychology, which can be
scholars were already sensitive both to the realized only if each group of people is adequately
inadequacy as well as the unfairness of the Western- understood by themselves and from their own
oriented approaches to psychology perspective
 Western-oriented approaches has resulted in a  Sikolohiyang Pilipino is a step towards contributing
characterization of the Filipino from the to universal psychology
‘‘judgmental and impressionistic point of view of the
colonizers’’
WHAT IS SIKOLOHIYANG PILIPINO: preachers and the Jesuits; Thomistic
APPROACHES philosophy and psychology

 “Indigenization from Within” 3. Ethnic Psychology: Major Basis of Sikolohiyang

 whereby the theoretical framework and Pilipino
methodology emerge from the experiences  integrating the other two filiations; includes:
of the people from the indigenous culture; a a. indigenous psychology (common
better term is “cultural revalidation” to the Filipinos, culled from
 based on assessing historical and socio- language, culture, literature, etc.,
cultural realities, understanding the local psychological systems worked out
language, unraveling the Filipino by Filipinos with indigenous
characteristics, and explaining them through elements as basis)
the eyes of the native Filipino b. Psychology of Filipinos (as
observed by foreigners or as felt
 “Indigenization from Without” and expressed by Filipinos)
 searching of local equivalents for the c. Practice of Psychology by
assumed universal psychological concepts or Filipinos (normal techniques of
the contextualization of important methods enculturation/socialization and
and techniques, and tools and instruments proto-clinical practice)
 Enriquez believed that uncritical rejection of
anything foreign is as dangerous as 4. Psycho-medical system with religion as cohesive
uncritical acceptance of Western theories element and explanation.

SUBJECT MATTER OF INDIGENOUS FILIPINO MAJOR CHARACTERISTICS OF SP AS AN

PSYCHOLOGY INDIGENOUS ASIAN PSYCHOLOGY

 the study of emotions and experienced knowledge  Principal emphasis: is on identity and national
(kalooban and kamalayan), awareness of one’s consciousness, social awareness and involvement,
surroundings (ulirat), information and psychology of language and culture and applications
understanding (isip), habits and behaviors (another and bases of Filipino Psychology in health practices,
meaning of diwa) and the soul (kaluluwa) which is agriculture, art, mass media, religion, etc.
the way to learning about people’s conscience
 Principal methods: SP encourages cross-indigenous
FOUR FILIATIONS OF SIKOLOHIYANG method, multi-method multi-language approach,
PILIPINO appropriate field methods, total approach
(triangulation method).
 Zeus Salazar (1985a), a historian, later examined the
history of Sikolohiyang Pilipino and came up with a  Areas of protest: Sikolohiya ng Pagbabagong-isip
description of the four filiations of Philippine (SP is against the perpetuation of the colonial status
psychology: of the Filipino mind), Sikolohiyang Malaya (SP is
against the imposition to a Third world country of
1. Academic-Scientific Psychology: The Western psychologies developed in industrialized countries),
Tradition and Sikolohiyang Mapagpalaya (SP is against
 this coincided with the birth of scientific exploitation of masses).
psychology (German tradition) in 1876, and
the entry of Western psychology (mainly  As a Psychological practice, SP endorses the
American tradition) at Philippine conceptualization of psychological practice in a
universities Philippine context (e.g., livelihood psychology
 Wilhelm Wundt, University of the instead of industrial psychology); concerned with
Philippines folk practices or indigenous techniques of healing,
etc.
2. Academic-Philosophical Psychology: The
Western (Mainly Clerical) Tradition  On the science-humanism issue, SP is concerned
 pursued by University of Santo Tomas with both. Scientific and humanistic approaches are
(1611) and other schools under the both valid. It develops psychology as a science and
leadership of individual monks and psychology as an art.
 Lagmay (1977) explained that bahala na is
 On the mentalism-behaviorism issue, SP admits not ‘‘fatalism’’ but ‘‘determination and risk-
both but with lesser emphasis on individual taking’’. When Filipinos utter the expression
experience and with greater emphasis on the ‘‘Bahala na!’’ they are not leaving their fate
collective experience of a people with a common to God and remaining passive. Rather, they
bond of history. Greater importance is attached to are telling themselves that they are ready to
kamalayan (psyche), thus subsidiary importance face the difficult situation before them, and
attached to ulirat (lower level of physical will do their best to achieve their objectives.
consciousness).  The expression is a way of pumping courage
into their system so that they do not buckle
 On the analysis-wholeness issue. It is not a big issue down. In fact, even before they have said
in SP. It is methodologically on the side of analysis ‘‘Bahala na!’’ they have probably done their
but interprets the result of analysis with a bias for best to prepare for the forthcoming situation.
wholeness.
 Hiya
 Sikolohiyang Pilipino is not inconsistent with a  Sibley (1965), an American scholar,
universal psychology but is actually a step towards translated hiya as ‘‘shame’’
the development of a universal psychology. It is not  Lynch (1961) saw hiya as ‘‘the
anti-Western theory and methods either, but against a uncomfortable feeling that accompanies
non-selective use of imposition of Western awareness of being in a socially
knowledge. unacceptable position, or performing a
socially unacceptable action.’’ For example,
DEVELOPMENT OF INDIGENOUS CONCEPTS when an employee is scolded in front of
AND THEORIES other people.
 Andres (1994) described hiya as ‘‘an
 ‘‘Filipino values’’, together with other colonial ingredient in why Filipinos overspend
interpretations offered by the foreign scholars, have during fiestas in order to please their
been transmitted from one generation to another, visitors, even to the extent of going into
thus perpetuating a distorted, if not false, picture of debt’’.
the Filipino.  Bonifacio (1976) alerted us to the different
 Enriquez was critical of this approach to the study of meanings of the word hiya depending on its
Filipino values. He encouraged Filipino scholars to form – nakakahiya (embarrassing), napahiya
take a second look at these values using a Filipino (placed in an awkward position), ikinahiya
orientation. Social scientists such as Lagmay, (be embarrassed with someone), etc. With
Salazar, and Bonifacio took up the challenge in their some affixes, it becomes negative, e.g.,
own research. napahiya; with others, positive, e.g.,
mahiyain (shy); and in still other forms, it
RETHINKING FILIPINO VALUES can either be positive or negative depending
on the context, e.g., kahihiyan (sense of
 Bahala Na propriety, or embarrassment).
 has no exact English translation  Salazar (1981, 1985b) expounded on
 Bostrom (1968) was the first psychologist to affixation and hiya and showed the internal
analyze this value by comparing it with and external aspects of hiya. Evidently, it is
American fatalism the external aspect which foreign scholars
 A pervasive interpretation that when Thomas have captured. The more appropriate
Andres published the Dictionary of Filipino translation of hiya in English is not ‘‘shame’’
Culture and Values, he still defines bahala na but ‘‘sense of propriety’’.
as ‘‘the Filipino attitude that makes him
accept sufferings and problems, leaving  Utang na Loob
everything to God. ‘Bahala na ang Diyos  translated by Kaut (1961) as ‘‘debt of
(God will take care of us)’... This attitude is gratitude’’
a fatalistic resignation or withdrawal from  Andres (1994, pp. 190–191) defined it,
an engagement or crisis or a shirking from following Kaut’s logic, as ‘‘the principle of
personal responsibility’’ (Andres, 1994, p. reciprocity incurred when an individual
12). 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  Pakikisama was identified by Lynch (1961,
he may repay his debt by sending gifts. It is 1973) as a Filipino value, giving it the
often not clear when a debt has been fully English translation of maintaining ‘‘smooth
paid, so that the relationship becomes an interpersonal relations’’ by going along with
ongoing one.’’ the group or the majority decision, i.e.,
 Hollnsteiner (1961) took this interpretation conformity.
further by claiming that the recipient of the a. Enriquez discovered that it is not
favor is forced ‘‘to show his gratitude maintaining smooth interpersonal
properly by returning the favor with relationships that Filipinos are
interest.’’ most concerned with, but
 Enriquez (1977) dared to speculate that there pakikipagkapwa
is an element of wanting to promote  Pakikipagkapwa means treating the other
reciprocity which is useful for maintaining person as kapwa or fellow human being.
the image of the colonizer as benefactor. But a. There are two categories of
looking at utang na loob more closely in the kapwa: the Ibang-Tao (outsider)
context of Filipino culture, it actually means and the Hindi-Ibang-Tao (‘‘one-
‘‘gratitude/solidarity’’. of-us’’).
 It is not necessarily a burden as the word b. In Filipino social interaction, one
‘‘debt’’ connotes, because in the Filipino is immediately ‘‘placed’’ into one
pattern of interpersonal relations, there is of these two categories; and how
always an opportunity to return a favor. It is one is placed determines the level
not absolutely obligatory in the immediate of interaction one is shown.
future, for the opportunity to show utang na
loob might come only in the next generation, IBANG-TAO/OUTSIDER CATEGORY
maybe not in your lifetime.
 It is a beautiful element of Filipino  Pakikitungo (transaction/civility with)
interpersonal relationships that binds a  Pakikisalamuha (interaction with)
person to his or her home community or  Pakikilahok (joining/participating)
home country. In fact, this is expressed in a  Pakikibagay (in-conformity with/in accord with)
popular Filipino saying, “Ang hindi  Pakikisama (being along with)
lumingon sa pinanggalingan ay hindi
makakarating sa paroroonan.” HINDI IBANG-TAO/ONE OF US CATEGORY
 Amor Propio  Pakikipagpalagayang-loob (being in
 Like ‘hiya,’ the Filipino value of ‘Amor rapport/understanding/acceptance with)
Propio’ is derived from the concept of  Pakikisangkot (getting involved)
‘Face.’ Although commonly translated as  Pakikiisa (being one with)
self-respect or self-esteem, ‘amor propio’
has been characterized as the high degree of Using the Sikolohiyang Pilipino perspective, Enriquez
sensitivity that makes a person intolerant to (1992) re-conceptualized the Filipino behaviour patterns
criticism and causes him to have an easily and value structure:
wounded pride (“Amor Propio.” n.d).
 Filipinos learn to withstand a loss of face in  Colonial/accommodative surface values:
some situations, particularly when they  hiya (‘‘propriety/dignity’’)
perceive themselves to be a fault, but it is  utang na loob (‘‘gratitude/solidarity’’)
devastating to be publicly criticized,  pakikisama (‘‘companionship/esteem’’)
insulted, belittled, or humiliated or to lose
one’s self-respect (“Amor Propio.” n.d).  Confrontative surface values
 According to De Guzman et al., (2017),  bahala na (‘‘determination’’)
‘amor propio’ comes from the person’s  sama/lakas ng loob (‘‘resentment/guts’’)
tendency to protect his or her dignity and  pakikibaka (‘‘resistance’’)
honor. Because of pride or amor proprio, for  Core value
instance, a person may refuse offers even if  kapwa (‘‘shared identity’’)
he/she wants to accept them.
 Pivotal interpersonal value
 Pakikisama VS Pakikipagkapwa  pakikiramdam (‘‘shared inner perception’’)
 Linking socio-personal value
 kagandahang-loob (‘‘shared humanity’’)

 Societal values
 karangalan (‘‘dignity’’)
 katarungan (‘‘justice’’)
 kalayaan (‘‘freedom’’).

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 hamburger 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.