FILIPINO PSYCHOLOGY

Nino-Mhar Malana, RPm

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 disenchantment continued as Filipinos struggled to

assert their national and cultural identity.
Sikolohiyang Pilipino
(Filipino psychology) In the 1960s, many Filipino intellectuals and
scholars were already sensitive both to the
From the beginning of the periods when the inadequacy as well as the unfairness of the
Philippines was colonized by Spain, and then the Western-oriented approaches to psychology. For
USA, academic psychology, or the psychology instance, in the area of personality, the Western
taught in schools, was predominantly Western in approach in research of not being enmeshed and
theory and in methodology. Many Filipino bound by the culture being studied has resulted in
intellectuals, notably the two Philippine heroes a characterization of the Filipino from the
Jose Rizal and Apolinario Mabini, expressed ‘ ‘ judgmental and impressionistic point of view
dissatisfaction at the pejorative interpretations of of the colonizers ’ ’ (Enriquez, 1992, p. 57). For
Filipino behavior by Western observers. This example, the predisposition to indirectness of
Filipino communication was regarded as being What is Sikolohiyang Pilipino
dishonest and socially ingratiating and reflecting a
deceptive verbal description of reality (Lawless, Sikolohiyang Pilipino is anchored on Filipino
1969, cited in Enriquez, 1992) rather than a
thought and experience as understood from a
concern for the feelings of others.
Filipino perspective (Enriquez, 1975). The most
important aspect of this definition is the Filipino
It was in the early 1970s that this was initiated
orientation. For centuries, Filipino behavior has
when Virgilio Gaspar Enriquez returned to the
been analyzed and interpreted in the light of
Philippines from Northwestern University, USA
Western theories. Since these theories are
with a Ph.D. in Social Psychology and lost no time
inevitably culture-bound, the picture of the Filipino
in introducing the concept of Sikolohiyang Pilipino
has been inaccurate, if not distorted.
(Filipino Psychology). Together with then-
chairman of the Department of Psychology at the
Enriquez (1985) later defined Sikolohiyang
University of the Philippines (U.P.), Dr. Alfredo V.
Pilipino as ‘‘the study of diwa (‘psyche’),
Lagmay, Enriquez embarked on a research into the
which in Filipino directly refers to the wealth of
historical and cultural roots of Philippine
ideas referred to by the philosophical concept of
Psychology.
‘essence’ and an entire range of psychological

From these researches, a two-volume bibliography concepts from awareness to motives to

on Filipino psychology and a locally developed behavior’’.

personality test, Panukat ng Ugali at Pagkatao

(Measure of Character and Personality), were It must be stressed at the outset though that

produced. In 1975, Enriquez chaired the Unang developing a particularistic psychology such as

Pambansang Kumperensya sa Sikolohiyang Filipino psychology is not anti-universal

Pilipino (First National Conference on Filipino inasmuch as the ultimate aim of Sikolohiyang
Psychology) which was held at the Abelardo Pilipino is to contribute to universal psychology,
Auditorium at U.P. In this conference, the ideas, which can be realized only if each group of people
concepts, and formulations of Sikolohiyang Pilipino is adequately understood by themselves and from
were formally articulated. their own perspective. Sikolohiyang Pilipino is a
step towards contributing to universal psychology.
Initial work on developing Sikolohiyang Pilipino Sikolohiya ng mga Pilipino (psychology of the
concentrated on a type of indigenization which is Filipinos – theorizing about the psychological
based largely on simple translation of concepts, nature of the Filipinos, whether from a local or a
methods, theories and measures into Filipino. For foreign perspective).
example, psychological tests were translated into
the local language, modified in content, so that a Enriquez searched the Filipino culture and history
Philippine-type version of the originally borrowed for the bases of Sikolohiyang Pilipino instead of
test was produced. On the other hand, another tracing these back to Western theories. He came
type of indigenization was given more emphasis up with a definition of psychology that takes into
after the translation attempts failed to capture or account the study of emotions and experienced
express a truly Filipino psychology. This is called knowledge (kalooban and kamalayan), awareness
indigenization from within (as against of one ’ s surroundings (ulirat), information and
indigenization from without), which means looking understanding (isip), habits and behavior (another
for the indigenous psychology from within the meaning of diwa), and the soul (kaluluwa) which is
culture itself and not just clothing a foreign body the way to learning about people ’ s conscience.
with a local dress. (Enriquez, 1976)

The principal emphasis of Sikolohiyang Pilipino is Sikolohiyang Pilipino is anchored on Filipino

to foster national identity and consciousness,
thought and experience as understood from a
social involvement, and psychology of language
Filipino perspective (Enriquez, 1975). Sikolohiyang
and culture. It is thus concerned with proper
Pilipino is the scientific study of psychology
applications to health, agriculture, art, mass media,
derived from the experience, ideas, and cultural
religion, and other spheres of people’s daily life.
orientation of Filipinos.

In his 1975 article on the bases of Sikolohiyang

Pilipino on culture and history (Enriquez, 1975) and
Why Sikolohiyang Pilipino?
a 1976 article on perspectives and directions of
Sikolohiyang Pilipino (Enriquez, 1976), he
“ Application of concepts and measurements
distinguished Sikolohiyang Pilipino (Filipino
which are not appropriate in a particular culture
psychology) from Sikolohiya sa Pilipinas
(or context) may result to an incorrect
(psychology in the Philippines – the general form
interpretation of one’s behavior and thinking.
of psychology in the Philippine context) and
Major Characteristics of Sikolohiyang
Pilipino

 Identity and national consciousness

 It ’ s against a psychology that
perpetuates colonial status of the Filipino
 Psychological practice in a Philippine
context
 It is concerned with both science and
humanistic approaches
 It also maintains mentalism-behaviorism
approach
 It is not inconsistent with a universal
psychology

Development of indigenous concepts and

theories

There is a good deal of literature on the Filipino

personality which has become available. The
Filipino personality is a popular area of study of
many foreign scholars who came to the Philippines.

Rethinking Filipino values

Enriquez was critical of this approach to the study

of Filipino values. He encouraged Filipino scholars
to take a second look at these values using a
Filipino orientation.
THE CORE VALUES TWO CATEGORIES
• IBANG TAO/OUTSIDER
• HINDI IBANG TAO/ONE-OF-US
1. CORE VALUE/KAPWA
(Shared Identity)
AMONG OUTSIDERS:
2. PIVOTAL INTERPERSONAL
 MakiTUNGO (courtesy/civility)
VALUE/PAKIRAMDAM
 MakiSALAMUHA (mixing)
(Shared Inner Perception)
 MakiLAHOK (joining)
3. LINKING SOCIO-PERSONAL
 MakiBAGAY (adapting)
VALUE/KAGANDAHANG LOOB
 MakiSAMA (getting along with/united)
(Shared Humanity)
4. ACCOMODATIVE SURFACE VALUES
AMONG INSIDERS:
 HIYA/ SHAME
 Maki PAGPALAGAYANG-LOOB
 UTANG NA LOOB/NORM OF RECIPROCITY
(rapport/mutual trust)
 PAKIKISAMA AND
 Maki SANGKOT
PAKIKIPAGKAPWA/SMOOTH INTERNAL
(involvement/joining others)
RELATIONSHIP(SIR)
 Maki ISA
5.CONFRONTATIVE SURFACE VALUES
(oneness, unity with)
 BAHALA NA/FATALISTIC PASSIVENESS
6. SOCIETAL VALUES
 KARANGALAN/DIGNITY
PAKIRAMDAM
 KATARUNGAN/JUSTICE
(Knowing Through Feeling or Tacit Knowing;
 KALAYAAN/FREEDOM
Participatory Sensitivity)
 A unique social skill inherent in Filipino
personhood.
KAPWA (SHARED IDENTITY)
 A request to feel or to be sensitive to
(Shared Inner Self, “The other person is also
 There is ‘‘hesitation to react, attention
yourself”)
to subtle cues and non-verbal behavior in
 the core of Filipino psychology, it is mental role-playing
humaneness at the highest level
 implies unique moral obligation to treat
one another as equal fellow human beings
KAGANDAHANG LOOB UTANG NA LOOB
SHARED HUMANITY (Pagkamakatao)  Utang na loob was translated by Kaut (1961)
 genuine acts of generosity, kindness and as ‘‘debt of gratitude’’.
caring  Andres (1994, pp. 190–191) defined it,
following Kaut’s logic, as ‘‘the
principle of reciprocity incurred when an
Accomodative Surface Value: HIYA individual helps another.
 Hiya - Sibley (1965), an American scholar,  Hollnsteiner (1961) took this interpretation
translated hiya as ‘‘shame’’. further by claiming that the recipient of the
 Lynch (1961) saw hiya as ‘‘the favor is forced ‘‘to show his (sic)
uncomfortable feeling that accompanies gratitude properly by returning the favor
awareness of being in a socially with interest.
unacceptable position, or performing a  Looking at utang na loob more closely in
socially unacceptable action.’’ the context of Filipino culture, it actually
 Andres (1994) described hiya as ‘‘an means ‘‘gratitude/solidarity’’.
ingredient in why Filipinos overspend  It is not necessarily a burden as the word
during fiestas in order to please their ‘‘debt’’ connotes, because in the
visitors, even to the extent of going into Filipino pattern of interpersonal relations.
debt’’  It is a beautiful element of Filipino
 Bonifacio (1976) alerted us to the different interpersonal relationships that binds a
meanings of the word hiya depending on its person to his or her home community or
form – nakakahiya (embarrassing), home country.
napahiya (placed in an awkward position),
ikinahiya (be embarrassed with someone),
etc. PAKIKISAMA
 With some affixes, it becomes negative, e.g.,  Pakikisama was identified by Lynch (1961,
napahiya; with others, positive, e.g., 1973) as a Filipino value, giving it the
mahiyain (shy); and in still other forms, it English translation of maintaining
can either be positive or negative ‘‘smooth interpersonal relations’’
depending on the context, e.g., kahihiyan by going along with the group or the
(sense of propriety, or embarrassment). majority decision, i.e., conformity.
Bahala na (Confrontative Surface Value)
 Has no exact English translation
 Bostrom (1968) was the first psychologist to
analyze this value by comparing it with
American fatalism
 Thomas Andres defines bahala na as
‘‘the Filipino attitude that makes him
accept sufferings and problems, leaving
everything to God. ‘Bahala na ang Diyos
(God will take care of us)’ . . .
 Lagmay (1977) explained that bahala na is
not ‘‘fatalism’’ but
‘‘determination and risk-taking’’.
 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
Internality and Externality  as confrontative surface values. He
emphasized
Components of Filipino Personality
 bahala na (‘‘determination’’),
 Puri or Dangal
 sama/lakas ng loob
 Puri refers to honor which is
(‘‘resentment/guts’’) and
physical, such as that bestowed
 pakikibaka (‘‘resistance’’)
through compliments or applauses
 as core value
for a good performance, thus
 kapwa (‘‘shared identity’’)
external
 Dangal is honor from within –  as pivotal interpersonal value
knowledge of one’s true worth,  Pakikiramdam (‘‘shared inner

character, achievement and success. perception’’)

 Other examples of internality-externality  as linking socio-personal value

includes saya and ligaya for the English  kagandahang-loob (‘‘shared

word ‘‘happiness’’; pigil and timpi humanity’’)

for ‘‘control’’; and dama and  as societal values

damdam for ‘‘feel’’.  karangalan (‘‘dignity’’),

 katarungan (‘‘justice’’), and
 kalayaan (‘‘freedom’’)

The Sikolohiyang Pilipino perspective

on the Filipino behaviour patterns
and value structure
 as colonial/accommodative surface
values
 hiya(‘‘propriety/ dignity’’)
 utang na loob
(‘‘gratitude/solidarity’’) and
 pakikisama
(‘‘companionship/esteem’’);
and
Development of indigenous researchers doing studies on the Filipino child and
the Filipino adolescent. And in the 1990s, tests
personality measures
were developed to measure a wide variety of
Filipino characteristics – katalinuhan [intelligence],
In the area of Filipino Personality, Enriquez,
pagkarelihiyoso [religiosity], kaasalang sekswal
together with PPRH, developed the Panukat ng
[sexual behavior], kakayahang magdala ng tensyon
Ugali at Pagkatao (PUP) (Measure of Character
[ability to handle stress], pagkamabahala [anxiety],
and Personality) in 1975 which utilized
kahustuhang emosyonal [emotional stability],
dimensions of personality that are relevant to
kakayahang berbal sa Filipino [verbal ability in
Filipinos.
Filipino], Filipino management style, dementia
screening, empathy, and trustworthiness, to name
While psychological testing is of Western origin,
a few ’ ’ (Cipres-Ortega & Guanzon-Lapen ˜ a,
the substance of the PUP originated from an
1997)
understanding of the Filipinos. The test
administration procedures were also adapted to
Filipino ways (Enriquez & Guanzon, 1985).
Development of indigenous research
Cipres-Ortega and Guanzon-Lapen ˜ a (1997) methods
documented and organized the information on
both published and unpublished work in the area The impact of Sikolohiyang Pilipino was greatly felt
of psychological measurement, and saw a recent in the area of social research methods. In 1975,
upsurge in the development of indigenous Carmen Santiago, a postgraduate student of
psychological measures. Interest has grown by psychology at U.P., did a study on pagkalalaki (no
leaps and bounds from the handful of tests in equivalent in English, but approximately, it means
educational psychology which were locally ‘ ‘ masculinity ’ ’ , ‘ ‘ maleness ’ ’ ,
developed in the 1950s, to the interest in ‘ ‘ manhood ’ ’ , or all of these) for a class
personality testing of the projective type in the under Enriquez.
1960s.

This study was to be the turning point in Philippine

They further noted that ‘ ‘ the 1970s saw tests social research for it was in her articles (Santiago,
developed in creativity, self-perception, personality 1975, 1977) that the pakapa-kapa
and vocational testing, and the 1980s an increased (‘‘groping’’) approach was first introduced.
interest in personality testing, with a number of
In searching for appropriate research methods that order to be assured of good quality
are indigenous to Filipino experience, Filipino data.
scholars have learned to assume the pakapa-kapa 2. Research participants should always be
perspective, ‘ ‘ a suppositionless approach to treated by researchers as equal, if not
social scientific investigations. As implied by the superior – a fellow human being and not
term itself, pakapa-kapa is an approach like a ‘‘guinea pig’’
characterized by groping, searching and probing 3. The welfare of the research participants
into an unsystematized mass of social and cultural take precedence over the data obtained
data to obtain order, meaning and directions for from them.
research’’ (Torres, 1982, p. 171). 4. The method to be used in a research
should be chosen on the basis of
appropriateness to the population (and not
There are at least five basic guiding sophistication of the method) and it should

principles relevant to the use of indigenous be made to adapt to existing cultural

norms.
perspective in general, and indigenous
5. The language of the people should be the
research methods in particular.
language of research at all times.

1. The level of interaction or relationship that

exists between the researcher and the
Areas of Applications of Sikolohiyang
researched significantly determines the
quality of the data obtained in the research Pilipino
process 1. Early work was focused on the use of the local
 The levels of interaction are the same language in teaching, research and in the
ones as the kapwa classifications – conduct of various conferences and symposia in

Ibang-Tao ( ‘ ‘ Outsider ’ ’ ) and Psychology

Hindi-Ibang- Tao (‘‘One-of-us’’). 2. The work of Bulatao in appropriate

 It is recommended that the first level techniques in therapy suited to the Filipino

under Hindi-Ibang-Tao, which is personality

pakikipagpalagayang-loob (level of 3. Providing psychological help to children in

mutual trust, understanding, rapport) especially difficult circumstance

should be reached, at the minimum, in 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
specific products and understanding consumer
behavior.

Towards Universal Psychology

Through Indigenization

We put forward now that what is generally

considered as ‘ ‘ universal ’ ’ psychology is
based on the psychology of industrialized and
developed countries of the West. This psychology
aims to be a science comparable to that of the
natural sciences, thus approximating the laws of
universality.

Two Types of Indigenization

1. Indigenization from Without –

transporting psychological theories,
concepts, and methods, and modifying
them to fit to local cultural context.
2. Indigenization from Within – culture as
source of knowledge to come up with
cross-cultural knowledge.
Katutubong Pamamaraan at hindi “guinea pig” na ang tanging
papel ay ang pagbibigay ng datos.
ng Pananaliksik (KPP)
3. Inuuna ang kapakanan ng mga kalahok
kaysa sa datos na makukuha mula sa
kanila.
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.

Bunga ng karanasan sa loob ng SP, ang

katutubong pamamaraang pananaliksik (KPP) ay
mga pamamaraan sa pananaliksik na may
pagkiling sa pangangailangang sensitibo sa mga
Pilipino.

Ito ay naglalayong pangalagaan ang

tunguhan ng mananaliksik at kalahok na hindi
isinasaalang-alang ang kapakanan ng kalahok at
ang datos sa ngalan ng agham .

Mga Pinapalagay ng KPP

1. Itinatakda ng antas ng interaksyon o

ugnayan sa pagitan ng mananaliksik at
kalahok ang bisa at husay ng mga datos na
makukuha sa pananaliksik
2. Mahalagang pantay ang paturing ng
mananaliksik sa kalahok—isang kapwa tao
2 Modelo ng Pananaliksik Indigenous Research Methods
1. Iskala ng Mananaliksik - Metodong
ginagamit ng isang mananaliksik sa 1. PAKAPA-KAPA - means groping (field
sikolohiya sa pagtatarok ng diwa ng method) -searching, probing into an
Kalahok unsystematized mass of social and cultural
data to be able to obtain order, meaning,
and directions for research
2. PAKIKIPAG-KUWENTUHAN - An occasion
for exchange of information, ideas, insights,
and opinions also it is a sharing of beliefs,
thoughts, and experiences.
An informal, free, as well as a social
process of exchanging information,
thoughts, and knowledge that is part of
2. Iskala ng Patutunguhan ng Mananaliksik at human daily activities.
Kalahok - Mga metodong ginagamit ng 3. PAKIKIPAGPALAGAYANG-LOOB – this
isang mananaliksik sa kanyang pag-aaral displays mutual trust between the
ng diwang Pilipino sa pamamagitan ng mga researcher and the participants, hesitation
kalahok. 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
 10. PAKIKIPANULAYAN - Residing in the  participation and being immersed in a
research setting. Researcher lives, sleeps cultural milieu acknowledged as Filipino.
and eats with the host
Kamalayan
 “kamalayan” (consciousness).
NATIONAL IDENTITY  The responses in this dimension are
 One of the most complex, even most highly associated with awareness of the self as
contested, concepts in this modern era Filipino, acceptance of membership in the
 Has been the rallying cry of the colonized category “Filipino , and also pride in this
 But at the same time, it also served as fuel membership
for the oppression and discrimination of
individuals and groups considered as “not
one of us”. Babaw at Lalim (Surface and Depth):
Filipinoness as an ethical standard

Three Dimensions of Being a Filipino

 Filipino-ness refers to the quality of being
 pinagmulan, (socio-political dimension);
Filipino.
 kinalakhan, (cultural dimension); and
◦ Pilipino sa Pangalan
 kamalayan, (psychological dimension).
• An image of a passive citizen
• Individual may accept or
Pinagmulan recognize that he or she is a
 (Socio-political origins), which corresponds Filipino but may not be
to a socio-political dimension. involved in activities that
 This dimension corresponds to the narrow highlight the identity.
definition of citizenship as stated in the ◦ Pilipino sa Puso
1987 Constitution. • Someone who considers
Filipino-ness a conviction
Kinalakhan • Filipino-ness has become
 “kinalakhan” (cultural roots), revolves internalized or integrated
around 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”