FILIPINO PSYCHOLOGY

Sikolohiyang Pilipino (Filipino psychology) refers to the psychology born out of the
experience, thought and orientation of the Filipinos, based on the full use of Filipino culture
and language. The approach is one of ‘‘indigenization from within’’ whereby the theoretical
framework and methodology emerge from the experiences of the people from the indigenous
culture. It is based on assessing historical and socio-cultural realities, understanding the local
language, unraveling Filipino characteristics, and explaining them through the eyes of the
native Filipino. Among the outcomes are: a body of knowledge including indigenous concepts,
development of indigenous research methods and indigenous personality testing, new
directions in teaching psychology, and an active participation in organizations among
Filipino psychologists and social scientists, both in the Philippines and overseas.

The beginnings of Sikolohiyang the concept of Sikolohiyang Pilipino (Filipino

Pilipino (Filipino psychology) Psychology). Together with then-chairman of the
Department of Psychology at the University of the
From the beginning of the periods when the Philippines (U.P.), Dr. Alfredo V. Lagmay,
Philippines was colonized by Spain, and then the Enriquez embarked on a research into the historical
USA, academic psychology, or the psychology and cultural roots of Philippine Psychology.
taught in schools, was predominantly Western in
theory and in methodology. Many Filipino From these researches, a two-volume bibliography
intellectuals, notably the two Philippine heroes Jose on Filipino psychology and a locally developed
Rizal and Apolinario Mabini, expressed personality test, Panukat ng Ugali at Pagkatao
dissatisfaction at the pejorative interpretations of (Measure of Character and Personality), were
Filipino behavior by Western observers. This produced. In 1975, Enriquez chaired the Unang
disenchantment continued as Filipinos struggled to Pambansang Kumperensya sa Sikolohiyang
assert their national and cultural identity. Pilipino (First National Conference on Filipino
Psychology) which was held at the Abelardo
In the 1960s, many Filipino intellectuals and Auditorium at U.P. In this conference, the ideas,
scholars were already sensitive both to the concepts, and formulations of Sikolohiyang Pilipino
inadequacy as well as the unfairness of the Western- were formally articulated.
oriented approaches to psychology. For instance, in
the area of personality, the Western approach in What is Sikolohiyang Pilipino
research of not being enmeshed and bound by the
culture being studied has resulted in a
Sikolohiyang Pilipino is anchored on Filipino
characterization of the Filipino from the
thought and experience as understood from a
‘‘judgmental and impressionistic point of view of
Filipino perspective (Enriquez, 1975). The most
the colonizers’’ (Enriquez, 1992, p. 57). For
important aspect of this definition is the Filipino
example, the predisposition to indirectness of
orientation. For centuries, Filipino behavior has
Filipino communication was regarded as being
been analyzed and interpreted in the light of
dishonest and socially ingratiating and reflecting a
Western theories. Since these theories are inevitably
deceptive verbal description of reality (Lawless,
culture-bound, the picture of the Filipino has been
1969, cited in Enriquez, 1992) rather than a concern
inaccurate, if not distorted.
for the feelings of others.
Enriquez (1985) later defined Sikolohiyang Pilipino
It was in the early 1970s that this was initiated when
as ‘‘the study of diwa (‘psyche’), which in Filipino
Virgilio Gaspar Enriquez returned to the Philippines
directly refers to the wealth of ideas referred to by
from Northwestern University, USA with a Ph.D. in
the philosophical concept of ‘essence’ and an entire
Social Psychology and lost no time in introducing
range of psychological concepts from awareness to Enriquez searched the Filipino culture and history
motives to behavior’’. for the bases of Sikolohiyang Pilipino instead of
tracing these back to Western theories. He came up
It must be stressed at the outset though that with a definition of psychology that takes into
developing a particularistic psychology such as account the study of emotions and experienced
Filipino psychology is not anti-universal inasmuch knowledge (kalooban and kamalayan), awareness
as the ultimate aim of Sikolohiyang Pilipino is to of one’s surroundings (ulirat), information and
contribute to universal psychology, which can be understanding (isip), habits and behavior (another
realized only if each group of people is adequately meaning of diwa), and the soul (kaluluwa) which is
understood by themselves and from their own the way to learning about people’s conscience.
perspective. Sikolohiyang Pilipino is a step towards (Enriquez, 1976)
contributing to universal psychology.
Sikolohiyang Pilipino is anchored on Filipino
Initial work on developing Sikolohiyang Pilipino thought and experience as understood from a
concentrated on a type of indigenization which is Filipino perspective (Enriquez, 1975). Sikolohiyang
based largely on simple translation of concepts, Pilipino is the scientific study of psychology
methods, theories and measures into Filipino. For derived from the experience, ideas, and cultural
example, psychological tests were translated into orientation of Filipinos.
the local language, modified in content, so that a
Philippine-type version of the originally borrowed Why Sikolohiyang Pilipino?
test was produced. On the other hand, another type
of indigenization was given more emphasis after the “Application of concepts and measurements which
translation attempts failed to capture or express a are not appropriate in a particular culture (or
truly Filipino psychology. This is called context) may result to an incorrect interpretation of
indigenization from within (as against one’s behavior and thinking
indigenization from without), which means looking
for the indigenous psychology from within the Major Characteristics of of Sikolohiyang
culture itself and not just clothing a foreign body Pilipino
with a local dress.
 Identity and national consciousness
The principal emphasis of Sikolohiyang Pilipino is  It’s against a psychology that perpetuates
to foster national identity and consciousness, social colonial status of the Filipino
involvement, and psychology of language and  Psychological practice in a Philippine
culture. It is thus concerned with proper context
applications to health, agriculture, art, mass media,  It is concerned with both science and
religion, and other spheres of people’s daily life. humanistic approaches
 It also maintains mentalism-behaviorism
In his 1975 article on the bases of Sikolohiyang approach
Pilipino on culture and history (Enriquez, 1975) and  It is not inconsistent with a universal
a 1976 article on perspectives and directions of psychology
Sikolohiyang Pilipino (Enriquez, 1976), he
distinguished Sikolohiyang Pilipino (Filipino
psychology) from Sikolohiya sa Pilipinas Development of indigenous concepts and theories
(psychology in the Philippines – the general form of
psychology in the Philippine context) and There is a good deal of literature on the Filipino
Sikolohiya ng mga Pilipino (psychology of the personality which has become available. The
Filipinos – theorizing about the psychological Filipino personality is a popular area of study of
nature of the Filipinos, whether from a local or a many foreign scholars who came to the Philippines.
foreign perspective).
Rethinking Filipino values
AMONG INSIDERS:
Enriquez was critical of this approach to the study  Maki PAGPALAGAYANG-LOOB
of Filipino values. He encouraged Filipino scholars (rapport/mutual trust)
to take a second look at these values using a  Maki SANGKOT
Filipino orientation. (involvement/joining others)
 Maki ISA
THE CORE VALUES (oneness, unity with)

1. CORE VALUE/KAPWA PAKIRAMDAM

(Shared Identity) (Knowing Through Feeling or Tacit Knowing;
2. PIVOTAL INTERPERSONAL Participatory Sensitivity)
VALUE/PAKIRAMDAM  A unique social skill inherent in Filipino
(Shared Inner Perception) personhood.
3. LINKING SOCIO-PERSONAL  A request to feel or to be sensitive to
VALUE/KAGANDAHANG LOOB  There is ‘‘hesitation to react, attention to
(Shared Humanity) subtle cues and non-verbal behavior in
4. ACCOMODATIVE SURFACE VALUES mental role-playing
 HIYA/ SHAME
 UTANG NA LOOB/NORM OF KAGANDAHANG LOOB
RECIPROCITY SHARED HUMANITY (Pagkamakatao)
 PAKIKISAMA AND  genuine acts of generosity, kindness and
PAKIKIPAGKAPWA/SMOOTH caring
INTERNAL RELATIONSHIP(SIR)
5.CONFRONTATIVE SURFACE VALUES Accomodative Surface Value: HIYA
 BAHALA NA/FATALISTIC  Hiya - Sibley (1965), an American scholar,
PASSIVENESS translated hiya as ‘‘shame’’.
6. SOCIETAL VALUES  Lynch (1961) saw hiya as ‘‘the
 KARANGALAN/DIGNITY uncomfortable feeling that accompanies
 KATARUNGAN/JUSTICE awareness of being in a socially
 KALAYAAN/FREEDOM unacceptable position, or performing a
socially unacceptable action.’’
KAPWA (SHARED IDENTITY)  Andres (1994) described hiya as ‘‘an
(Shared Inner Self, “The other person is also ingredient in why Filipinos overspend
yourself”) during fiestas in order to please their visitors,
 the core of Filipino psychology, it is even to the extent of going into debt’’
humaneness at the highest level  Bonifacio (1976) alerted us to the different
 implies unique moral obligation to treat one meanings of the word hiya depending on its
another as equal fellow human beings form – nakakahiya (embarrassing),
TWO CATEGORIES napahiya (placed in an awkward position),
• IBANG TAO/OUTSIDER ikinahiya (be embarrassed with someone),
• HINDI IBANG TAO/ONE-OF-US
etc.
AMONG OUTSIDERS:  With some affixes, it becomes negative, e.g.,
 MakiTUNGO (courtesy/civility) napahiya; with others, positive, e.g.,
 MakiSALAMUHA (mixing) mahiyain (shy); and in still other forms, it
 MakiLAHOK (joining) can either be positive or negative depending
 MakiBAGAY (adapting) on the context, e.g., kahihiyan (sense of
 MakiSAMA (getting along with/united) propriety, or embarrassment).
UTANG NA LOOB Internality and Externality Components of
 Utang na loob was translated by Kaut (1961) Filipino Personality
as ‘‘debt of gratitude’’.  Puri or Dangal
 Andres (1994, pp. 190–191) defined it,  Puri refers to honor which is
following Kaut’s logic, as ‘‘the principle of physical, such as that bestowed
reciprocity incurred when an individual through compliments or applauses
helps another. for a good performance, thus
 Hollnsteiner (1961) took this interpretation external
further by claiming that the recipient of the  Dangal is honor from within –
favor is forced ‘‘to show his (sic) gratitude knowledge of one’s true worth,
properly by returning the favor with interest. character, achievement and success.
 Looking at utang na loob more closely in the  Other examples of internality-externality
context of Filipino culture, it actually means includes saya and ligaya for the English
‘‘gratitude/solidarity’’. word ‘‘happiness’’; pigil and timpi for
 It is not necessarily a burden as the word ‘‘control’’; and dama and damdam for
‘‘debt’’ connotes, because in the Filipino ‘‘feel’’.
pattern of interpersonal relations.
 It is a beautiful element of Filipino The Sikolohiyang Pilipino perspective on the
interpersonal relationships that binds a Filipino behaviour patterns and value structure
person to his or her home community or  as colonial/accommodative surface values
home country.  hiya(‘‘propriety/ dignity’’)
 utang na loob
PAKIKISAMA (‘‘gratitude/solidarity’’) and
 Pakikisama was identified by Lynch (1961,  pakikisama
1973) as a Filipino value, giving it the (‘‘companionship/esteem’’); and
English translation of maintaining ‘‘smooth  as confrontative surface values. He
interpersonal relations’’ by going along with emphasized
the group or the majority decision, i.e.,  bahala na (‘‘determination’’),
conformity.  sama/lakas ng loob
(‘‘resentment/guts’’) and
Bahala na (Confrontative Surface Value)  pakikibaka (‘‘resistance’’)
 Has no exact English translation  as core value
 Bostrom (1968) was the first psychologist to  kapwa (‘‘shared identity’’)
analyze this value by comparing it with  as pivotal interpersonal value
American fatalism  Pakikiramdam (‘‘shared inner
 Thomas Andres defines bahala na as ‘‘the perception’’)
Filipino attitude that makes him accept  as linking socio-personal value
sufferings and problems, leaving everything  kagandahang-loob (‘‘shared
to God. ‘Bahala na ang Diyos (God will humanity’’)
take care of us)’ . . .  as societal values
 Lagmay (1977) explained that bahala na is  karangalan (‘‘dignity’’),
not ‘‘fatalism’’ but ‘‘determination and risk-  katarungan (‘‘justice’’), and
taking’’.  kalayaan (‘‘freedom’’)
 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
Development of indigenous personality measures
This study was to be the turning point in Philippine
In the area of Filipino Personality, Enriquez, social research for it was in her articles (Santiago,
together with PPRH, developed the Panukat ng 1975, 1977) that the pakapa-kapa (‘‘groping’’)
Ugali at Pagkatao (PUP) (Measure of Character approach was first introduced.
and Personality) in 1975 which utilized
dimensions of personality that are relevant to In searching for appropriate research methods that
Filipinos. are indigenous to Filipino experience, Filipino
scholars have learned to assume the pakapa-kapa
While psychological testing is of Western origin, perspective, ‘‘a suppositionless approach to social
the substance of the PUP originated from an scientific investigations. As implied by the term
understanding of the Filipinos. The test itself, pakapa-kapa is an approach characterized by
administration procedures were also adapted to groping, searching and probing into an
Filipino ways (Enriquez & Guanzon, 1985). unsystematized mass of social and cultural data to
obtain order, meaning and directions for research’’
Cipres-Ortega and Guanzon-Lapen˜a (1997) (Torres, 1982, p. 171).
documented and organized the information on both
published and unpublished work in the area of There are at least five basic guiding principles
psychological measurement, and saw a recent relevant to the use of indigenous perspective in
upsurge in the development of indigenous general, and indigenous research methods in
psychological measures. Interest has grown by leaps particular.
and bounds from the handful of tests in educational
psychology which were locally developed in the 1. The level of interaction or relationship that
1950s, to the interest in personality testing of the exists between the researcher and the
projective type in the 1960s. researched significantly determines the
quality of the data obtained in the research
They further noted that ‘‘the 1970s saw tests process
developed in creativity, self-perception, personality  The levels of interaction are the same
and vocational testing, and the 1980s an increased ones as the kapwa classifications –
interest in personality testing, with a number of Ibang-Tao (‘‘Outsider’’) and Hindi-
researchers doing studies on the Filipino child and Ibang- Tao (‘‘One-of-us’’).
the Filipino adolescent. And in the 1990s, tests were  It is recommended that the first level
developed to measure a wide variety of Filipino under Hindi-Ibang-Tao, which is
characteristics – katalinuhan [intelligence], pakikipagpalagayang-loob (level of
pagkarelihiyoso [religiosity], kaasalang sekswal mutual trust, understanding, rapport)
[sexual behavior], kakayahang magdala ng tensyon should be reached, at the minimum, in
[ability to handle stress], pagkamabahala [anxiety], order to be assured of good quality data.
kahustuhang emosyonal [emotional stability], 2. Research participants should always be
kakayahang berbal sa Filipino [verbal ability in treated by researchers as equal, if not
Filipino], Filipino management style, dementia superior – a fellow human being and not like
screening, empathy, and trustworthiness, to name a a ‘‘guinea pig’’
few’’ (Cipres-Ortega & Guanzon-Lapen˜a, 1997) 3. The welfare of the research participants take
precedence over the data obtained from
Development of indigenous research methods them.
4. The method to be used in a research should
The impact of Sikolohiyang Pilipino was greatly felt be chosen on the basis of appropriateness to
in the area of social research methods. In 1975, the population (and not sophistication of the
Carmen Santiago, a postgraduate student of method) and it should be made to adapt to
psychology at U.P., did a study on pagkalalaki (no existing cultural norms.
equivalent in English, but approximately, it means 5. The language of the people should be the
‘‘masculinity’’, ‘‘maleness’’, ‘‘manhood’’, or all of language of research at all times.
these) for a class under Enriquez.
 Katutubong Pamamaraan ng Pnanaliksik (KPP)
Areas of Applications of Sikolohiyang Pilipino
1. Early work was focused on the use of the local
language in teaching, research and in the conduct
of various conferences and symposia in
Psychology
2. The work of Bulatao in appropriate techniques
in therapy suited to the Filipino personality
3. Providing psychological help to children in
especially difficult circumstance
4. Feminist psychology social and clinical
psychologists have helped battered women
understand their problems in the light of the
different socio-cultural conditions affecting
women in Philippine society.
5. In industry particularly in the marketing of Bunga ng karanasan sa loob ng SP, ang
specific products and understanding consumer katutubong pamamaraang pananliksik (KPP) ay
behavior. mga pamamaraan sa pananaliksik na may pagkiling
sa pangangailangang sensitibo sa mga Pilipino.
Towards Universal Psychology Through
Indigenization Ito ay naglalayong pangalagaan ang
tunguhan ng mananaliksik at kalahok na hindi
We put forward now that what is generally isinasaalang-alang ang kapakanan ng kalahok at ang
considered as ‘‘universal’’ psychology is based on datos sa ngalan ng agham
the psychology of industrialized and developed
countries of the West. This psychology aims to be a Mga Pinapalagay ng KPP
science comparable to that of the natural sciences,
thus approximating the laws of universality. 1. Itinatakda ng antas ng interaksyon o
ugnayan sa pagitan ng mananaliksik at
Two Types of Indigenization kalahok ang bisa at husay ng mga datos na
makukuha sa pananaliksik
1. Indigenization from Without – transporting 2. Mahalagang pantay ang paturing ng
psychological theories, concepts, and mananaliksik sa kalahok—isang kapwa tao
methods, and modifying them to fit to local at hindi “guinea pig” na ang tanging papel
cultural context. ay ang pagbibigay ng datos.
2. Indigenization from Within – culture as 3. Inuuna ang kapakanan ng mga kalahok
source of knowledge to come up with cross- kaysa sa datos na makukuha mula sa kanila.
cultural knowledge. 4. Kailangang piliin ang metodo ng
pananaliksik batay sa kaangkupan nito sa
mga tao at konteksto, at kailangang iangkop
ito sa kultura at kaugalian.
5. Kailangang ang wika ng taumbayan ang
maging wika ng pananaliksik.
2 Modelo ng Pananaliksik An informal, free, as well as a social process
1. Iskala ng Mananaliksik - Metodong of exchanging information, thoughts, and
ginagamit ng isang mananaliksik sa knowledge that is part of human daily
sikolohiya sa pagtatarok ng diwa ng activities.
Kalahok 3. PAKIKIPAGPALAGAYANG-LOOB –
this displays mutual trust between the
researcher and the participants, hesitation
and timidity are set aside in terms of acts
and words
4. PAGDALAW-DALAW – refers to frequent
visits of the researchers to the participants
place to establish rapport
5. PAKIKITUNGO-civility with
6. PAKIKISALAMUHA-interaction with
7. PAKIKILAHOK -participation with
8. PAKIKIBAGAY -in accord with/level of
conforming
9. PAKIKISAMA - being along with/level of
adjusting
2. Iskala ng Patutunguhan ng Mananaliksik 10. PAKIKIPANULAYAN - Residing in the
at Kalahok - Mga metodong ginagamit ng research setting. Researcher lives, sleeps and
isang mananaliksik sa kanyang pag-aaral ng eats with the host
diwang Pilipino sa pamamagitan ng mga
kalahok.
NATIONAL IDENTITY
 One of the most complex, even most highly
contested, concepts in this modern era
 Has been the rallying cry of the colonized
 But at the same time, it also served as fuel
for the oppression and discrimination of
individuals and groups considered as “not
one of us”.

Three Dimensions of Being a Filipino

 pinagmulan, (socio-political dimension);
 kinalakhan, (cultural dimension); and
 kamalayan, (psychological dimension).

Pinagmulan
Indigenous Research Methods  (Socio-political origins), which corresponds
to a socio-political dimension.
1. PAKAPA-KAPA - means groping (field  This dimension corresponds to the narrow
method) -searching, probing into an definition of citizenship as stated in the 1987
unsystematized mass of social and cultural Constitution.
data to be able to obtain order, meaning, and
directions for research Kinalakhan
2. PAKIKIPAG-KUWENTUHAN - An  “kinalakhan” (cultural roots), revolves
occasion for exchange of information, ideas, around
insights, and opinions also it is a sharing of  participation and being immersed in a
beliefs, thoughts, and experiences. cultural milieu acknowledged as Filipino.
Kamalayan
 “kamalayan” (consciousness).
 The responses in this dimension are
associated with awareness of the self as
Filipino, acceptance of membership in the
category “Filipino”, and also pride in this
membership

Babaw at Lalim (Surface and Depth):

Filipinoness as an ethical standard

 Filipino-ness refers to the quality of being

Filipino.
◦ Pilipino sa Pangalan
• An image of a passive citizen
• Individual may accept or
recognize that he or she is a
Filipino but may not be
involved in activities that
highlight the identity.
◦ Pilipino sa Puso
• Someone who considers
Filipino-ness a conviction
• Filipino-ness has become
internalized or integrated
with the loob.

Loob at Labas (From within and without):

Filipino as a social category
 Loob refers to those ideas that are deemed
important and relevant in relation to the self
 Labas is considered as irrelevant and
unimportant

3 Elements of Filipino Personhood

 Loob, labas and lalim
 Lalim is used to signify the gradation of
integration into the loob.
 Thus, Pilipino sa pangalan would imply a
superficial (mababaw) integration and
Pilipino sa puso would suggest a deeper
(malalim) integration into the loob.
 The difference in Pilipino sa pangalan and
Pilipino sa puso lie in the activity (galaw) of
the loob or the lack of it
 Thus, the loob’s galaw is recognized only
when it is manifested in the labas since:
“Loob can manifest itself only through some
form of externalization”