ARABEJO, PSYCHEE C.

3-AB-PSYCHOLOGY-A

Written Report in Filipino Psychology

Group 6
Unit 2: SIKOLOHIYANG PILIPINO: PHILIPPINE INDIGENOUS PSYCHOLOGY

Greetings: Good morning everyone, I am Psychee C. Arabejo from Group 6. But before I am
going to start my discussion, we will have some simple and short game for you to be more
active and attentive in listening in my discussion later.

Activity name: UNSCRAMBLE ME 😊

Directions: Unscramble the letters that are being flashed in the screen to get the correct word
or the answer. You will encounter later on those correct words in my discussion.

Major Discussion: Defining Sikolohiyang Pilipino

Learning Objectives:
After the discussion students are able to:
 Understand the definition of Sikolohiyang Pilipino
 Learn the nature of Filipino Psychology
 Know the principal emphasis of Sikolohiyang Pilipino

DEFINING SIKOLOHIYANG PILIPINO

 Sikolohiyang Pilipino or Filipino Psychology, is defined as the psychology rooted on the
experience, ideas, and cultural orientation of the Filipinos.

 Enriquez’s most significant contribution to the Sikolohiyang Pilipino movement probably

lies in clarifying what Sikolohiyang Pilipino is. Without a clear definition, the direction of
the movement would not have been as focused and solid.

 In his 1975 article on the bases of Sikolohiyang Pilipino on culture and history and a
1976 article on perspectives and directions of Sikolohiyang Pilipino.
He distinguished Sikolohiyang Pilipino (Filipino psychology) from Sikolohiya sa Pilipinas
(psychology in the Philippines – the general form of psychology in the Philippine context)
and Sikolohiya ng mga Pilipino (psychology of the Filipinos – theorizing about the
psychological nature of the Filipinos, whether from a local or a foreign perspective).

 Sikolohiyang Pilipino is anchored on Filipino thought and experience as understood from

a Filipino perspective. The most important aspect of this definition is the Filipino
orientation. For centuries, Filipino behavior has been analyzed and interpreted in the
light of Western theories.

 Since these theories are inevitably culture-bound, the picture of the Filipino has been
inaccurate, if not distorted. Enriquez (1985) later defined Sikolohiyang Pilipino as ‘‘the
study of diwa (‘psyche’), which in Filipino directly refers to the wealth of ideas referred to
by the philosophical concept of ‘essence’ and an entire range of psychological concepts
from awareness to motives to behavior’’.

 Reservations regarding the appropriateness and applicability of Western models in the

Third World setting have been expressed by a growing number of social scientists. The
Philippine experience has proven that approaching psychology using these models
cannot encompass the subtleties of Asian cultures. Thus, the move towards
understanding the particular nature of Filipino psychology.
NATURE OF FILIPINO PSYCHOLOGY

 It must be stressed at the outset though that developing a particularistic psychology such
as Filipino psychology is not anti-universal in as much as the ultimate aim of
Sikolohiyang Pilipino is to contribute to universal psychology, which can be realized only
if each group of people is adequately understood by themselves and from their own
perspective.

 Sikolohiyang Pilipino is a step towards contributing to universal psychology. Initial work

on developing Sikolohiyang Pilipino concentrated on a type of indigenization which is
based largely on simple translation of concepts, methods, theories and measures into
Filipino. For example, psychological tests were translated into the local language,
modified in content, so that a Philippine-type version of the originally borrowed test was
produced.

 On the other hand, another type of indigenization was given more emphasis after the
translation attempts failed to capture or express a truly Filipino psychology. This is called
indigenization from within (as against indigenization from without), which means looking
for the indigenous psychology from within the culture itself and not just clothing a foreign
body with a local dress.

 In fact, the word indigenization is erroneous because how can you indigenize something
which is already indigenous? Cultural revalidation is a better term for it, as Enriquez
(1992) suggested. Much of the strategy for discovering Sikolohiyang Pilipino 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. These resulted in a body of knowledge which includes indigenous concepts and
methods, in short, a psychology which is appropriate and significant to Filipinos.

PRINCIPAL EMPHASIS OF SIKOLOHIYANG PILIPINO

 The principal emphasis of Sikolohiyang Pilipino is to foster national identity and

consciousness, social involvement, and psychology of language and culture. It is thus
concerned with proper applications to health, agriculture, art, mass media, religion, and
other spheres of people’s daily life.

SUMMARY:

 Filipino psychology has a vibrant and dynamic past that is deeply rooted in the history
and diverse cultures of Filipino experiences. These experiences helped imbued and
developed the line of Philippine psychological thought, national identity, language and
culture.

Reference: Rogelia Pe-Pua, E. P.-M. (2000). Sikolohiyang Pilipino (Filipino psychology):A

legacy of Virgilio G. Enriquez. Retrieved from Online Library Wiley:
https://onlinelibrary.wiley.com/doi/pdf/10.1111/1467-839X.00054

THAT WOULD BE ALL, THANK YOU FOR LISTENING AND PARTICIPATING!

-End
Good morning everyone!

I am Sharmaine G. Fantonalgo, second reporter from group 6. Now, let us proceed to the

FOUR FILIATIONS OF SIKOLOHIYANG PILIPINO

( Filiations in other words, connection, lineage).

As we start, let me introduce a person that has a great contribution to Sikolohiyang Pilipino. Zeus
Salazar, a historian, (His main research interests are world history and Southeast Asian studies,
with special emphasis on the Philippines) Later examined the history of Sikolohiyang Pilipino
and came up with a description of the four filiations of Philippine psychology:

(a) The Academic-scientific psychology or Akademiko-siyentipikal na Sikolohiya: The

Western tradition
 This coincided with the birth of scientific psychology (German tradition) in 1876, and the
entry of Western psychology (mainly American tradition) at Philippine universities. (This
follows the tradition of Wilhelm Wundt (founder of experimental and cognitive
psychology) on 1876,
 It is primarily American-oriented Western Psychology that is being researched in the
Philippines.

(b) Academic-philosophical psychology or Akademiko-pilosopiya na Sikolohiya: the Western

(mainly clerical) tradition
 This was pursued by the University of Santo Tomas and later other schools of higher
learning, under the leadership of individual monks and preachers and the Jesuits.
 The study of psychology as an aspect of philosophy continued in the tradition of
Thomistic philosophy and psychology.

(Priest-professors at the University of Santo Tomas were the ones who started it. This line of
thinking is primarily concerned with "rational psychology. Or cause to effect reasoning.)

(c) Ethnic psychology or Taal na Sikolohiya

 Major basis of Sikolohiyang Pilipino for integrating academic scientific and academic-
philosophical tradition into a national tradition of Psychology and Philosophy as
universal disciplines. This stream includes:
o Indigenous psychology (common to the Filipinos, culled from language, culture,
literature, etc., psychological systems worked out by Filipinos with indigenous
elements as basis)
o Psychology of Filipinos (as observed by foreigners or as felt and expressed by
Filipinos),
o The practice of psychology by Filipinos (normal techniques of
enculturation/socialization, and protoclinical practice). (Philippine Psychology is
mostly based on this tradition according to. This refers to indigenous concepts
investigated through indigenous psychological approaches and procedures.)

(d) Psycho-medical system with religion as cohesive element and explanation.

  The tradition that fuses native healing techniques and explains it in an indigenous
religious context.)
 The psycho-medical tradition that has religion as the basis and explanation. This includes
the faith healing practices of the babaylan and the katalonan.

Moving on, we have the

MAJOR CHARACTERISTICS OF SIKOLOHIYANG PILIPINO AS AN INDIGENOUS

ASIAN PSYCHOLOGY

Enriquez set out to define the major characteristics of Sikolohiyang Pilipino. Its philosophical
antecedents include:

(a) Empirical philosophy

 Academic-scientific psychology
 The ideas and teachings of Ricardo Pascual (about Rizal, wars and moral forces)
 Logical analysis of language

(b) Rational philosophy

 The clerical tradition (has anything to do with religious aspect)
 Phenomenology (an approach to describe the essence of a phenomenon by exploring it
from the perspective of those who have experienced it.)
 Thomistic philosophy and psychology (how philosophical principles influence
psychological practice and inquiry).

(c) Liberalism or political and moral philosophy based on liberty and equality before the law.
 The Philippine propaganda movement where its main goals was to create reforms in the
Philippines. Students, who created the movement, wanted the Philippines to be
acknowledged as a province of Spain and to be represented in the Spanish Cortes.
 The writings of Philippine heroes Jacinto, Mabini and del Pilar
 Ethnic psychology.

Sikolohiyang Pilipino‘s principal emphasis in psychology is on identity and national

consciousness, social awareness and involvement, psychology of language and culture, and
applications and bases of Filipino psychology in health practices, agriculture, art, mass media,
religion, etc.

Principal methods of investigation in Sikolohiyang Pilipino encourages:

 cross indigenous method (This approach of adopting alternative perspectives from non-
Western psychologies)
 multi-method multilanguage approach (To apply MTMM designs, researchers assess
multiple traits (i.e., psychological constructs) for a group of individuals using multiple
methods that are maximally different.)
 appropriate field methods (formerly Cultural Anthropology Methods)
 total approach (triangulation method)
Primary Areas of protest of Sikolohiyang Pilipino

In terms of areas of protest, Sikolohiyang Pilipino is,

o Against a psychology that perpetuates the colonial status of the Filipino mind.
o Against a psychology used for the exploitation of the masses.
o Against the imposition to a Third World country of psychologies developed in
industrialized countries

(In terms of protests, Sikolohiyang Pilipino opposes psychologies that preserves or maintain the
Filipino mind's colonial situation. It goes against a psychology that is exploited to manipulate the
public. It also opposes imposing psychologies evolved in wealthy countries on a Third World
country.)

Positions of Sikolohiyang Pilipino

On psychological practice

 It endorses the conceptualization of psychological practice in a Philippine context.

On the science-humanism issue

 Sikolohiyang Pilipino is concerned with both.

 Scientific and humanistic approaches are both valid. It develops psychology as a science
and psychology as an art. (This became an issue since Humanism rejects scientific
methodology like experiments and typically uses qualitative research methods while
scientific approach uses experimental technique.)

On the mentalism-behaviorism issue

(Behaviorism is based on observation and empirical evidence, whereas mentalism relies on pure
belief, mental imagery, consciousness, and cognition)

 Sikolohiyang Pilipino admits both but with lesser emphasis on individual experience and
with greater emphasis on the collective experience of a people with a common bond of
history.
 Greater importance is attached to kamalayan (psyche), thus subsidiary or lesser
importance attached to ulirat (lower level of physical consciousness) (walang Malay).

Analysis-wholeness issue
Is not a big issue in Sikolohiyang Pilipino.

 It is methodologically on the side of analysis but interprets the result of analysis with a
bias for wholeness. Enriquez also clarified that Sikolohiyang Pilipino is not inconsistent
with a universal psychology but is actually a step towards the development of a universal
psychology.
 It is not anti-Western theory and methods either, but against a non-selective or
unplanned/ broad use of imposition or application of Western knowledge. (in other
words, sikolohiyang Pilipino does not make a big deal out of the analysis-wholeness
issue, which is analitycal approach that use process to break a problem down into the
elements necessary to solve it. And wholeness or entirety, complete, not divided or
separated.

References:

Maglaki, M. A. (2021, January 12). Psychometric Life. Retrieved October 5, 2021, from
Youtube.com: https://www.youtube.com/watch?v=ny4aPynwb1w

Marsella, A. J. (2013). All psychologies are indigenous psychologies: Reflections on psychology

in a global era. Psychology International .

Pe-Pua, R. (2000). Sikolohiyang Pilipino (Filipino psychology): A legacy of Virgilio G.

Enriquez. Asian Journal of Social Psychology, 49–71.

Tanog, M., & Tapayan, J. C. (2021, April 23). Psychology taps . Retrieved October 5, 2021,
from Youtube: https://www.youtube.com/watch?v=lu6pe_qO7UM&t=318s
Patrick John D. Paster
2 – AB Psychology – A

Unit 2: SIKOLOHIYANG PILIPINO: PHILIPPINE INDIGENOUS PSYCHOLOGY

A LIBERATING, LIBERATED AND INTERDISCIPLINARY PSYCHOLOGY

 Adhering to a philosophy of Sikolohiyang Pilipino being liberated and liberating,

he eliminated its bondage to the Western perspective, not only in theory and
method but in practice.
 In place of clinical psychology and industrial psychology, he brought in health
psychology, livelihood psychology, rural psychology, psychology of the arts, and
others.
 Sikolohiyang Pilipino also became more „„responsible‟‟ and responsive to the
needs of Filipinos due to the philosophy that we need to make psychology
benefit and be of service to the people.
 Sikolohiyang Pilipino also became interdisciplinary – enriched by the different
disciplines to become more solid and closer to Philippine reality. Enriquez
would be heard saying, „„Psychology is too important to be left to the
psychologists alone.‟‟

INDIGENIZATION FROM WITHOUT AND INDIGENIZATION FROM WITHIN

 Enriquez (1979) originally used the terms indigenization from without and
indigenization from within to refer to possible strategies that can be used in
developing concepts and methods in Sikolohiyang Pilipino. Because these two
terms can be “semantically anomalous” at times, pagsasakatutubo mula sa
labas and pagpapalitaw ng nasa loob have been suggested to refer to
indigenization from without and from within, respectively.

INDIGENIZATION FROM WITHOUT

 Pagsasakatutubo mula sa labas (indigenization from without) involves making

something banyaga or foreign (e.g., framework, method, etc.) more meaningful
to the local context. Because the process of modifying or contextualizing that
which is imported fits the culture so well, it is made to appear as if it were
indigenous. More concretely, this strategy contributes to Sikolohiyang Pilipino‟s
development by translating methods, concepts, theories, and measures into
Filipino (e.g., modifying the content and translating a psychological test into the
local language so a Philippine-type version is produced.

 This route or strategy makes it very clear that Sikolohiyang Pilipino “does not
advocate the discarding of foreign theories of behavior on the ground of origin”
but rather, it recognizes that the corpus of psychological knowledge developed
 elsewhere can still be useful in explicating Filipino realities as long as “care in
the adoption” of foreign theories and methods is exercised.

INDIGENIZATION FROM WITHIN

 On the other hand, pagpapalitaw ng nasa loob (indigenization from within) uses
the culture as a source in searching for concepts and methods believed to be
more significant to the Filipino and more appropriate in explaining Filipino
behavior and experiences. It may involve (but is not limited to) identification of
key concepts, methods and theories; semantic elaboration; formalization into
the discipline through indigenous codification; systematization of implied
theoretical frameworks; and application or use (Enriquez, 1979).
 This strategy emphasizes that discovering meaningful and useful concepts
found in the local language is not enough. Cultural revalidation of local
concepts and methods is still necessary (Enriquez, 1992), subjecting them to
rigorous empirical tests in the search for katibayan (evidence), pagpapatibay
(confirmation), and pagpapatotoo (validation) that indeed they can account for
behavior.