FILIPINO PSYCHOLOGY

WHAT IS FILIPINO PSYCHOLOGY

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 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’’

WHO IS THE FATHER OF FILIPINO PSYCHOLOGY?

Virgilio G. Enriquez is known as the Father of Filipino Psychology "Ama
ng Sikolohiyang Pilipino", and the founder of the Pambansang Samahan sa
Sikolohiyang Pilipino, (National Organization of Filipino Psychology),
which started in 1975. Enriquez' initial proposal that a Filipino concept of
personhood centered on the core value expressed in the word Kapwa, a
Tagalog word that covers the concepts of both "self" and "others," has been
expanded by those who studied under him, resulting in an entire system that
seeks to describe the Filipino's sense of being a person, and an entire field
of study that differentiates the Filipino's sense of being from those of other
cultures, especially the western cultures.

FOUR TRADITIONS
Academic Scientific Psychology or Akademiko-siyentipikal na Sikolohiya:
Western Tradition: This follows the tradition of Wilhelm Wundt in 1876
and is essentially the American-oriented Western psychology being studied
in the Philippines.

Academic Philosophic Psychology or Akademiko-pilosopiya na

Sikolohiya: Western Tradition: This was started by priest-professors at the
University of Santo Tomas. This tradition is mainly focused on what is
called 'Rational psychology'.
Ethnic Psychology or Taal na Sikolohiya: This is the tradition on which
Philippine psychology is primarily based. This refers to the indigenous
concepts that are studied using indigenous psychological orientation and
methodologies.
Psycho-medical Religious Psychology or Sikolohiyang Siko-medikal: The
tradition that fuses native healing techniques and explains it in an indigenous
religious context. A social scientist suggested that many poor Filipinos are
considered superstitious as a result of Catholic dogmatism, characterized by
a vague combination of animism and Catholic beliefs. The majority of
Filipinos are poor and religion has become an important facet of life, to the
extent that some disbelieve in science. Many foreigners look down on
Filipinos, going as far as calling them slaves. That is why when working as
domestic helpers, many Filipinos report cases of work-related abuse.

BASIC TENETS
Core value or Kapwa (togetherness)
Kapwa, meaning 'togetherness', is the core construct of Filipino Psychology.
Kapwa refers to community; not doing things alone. Kapwa has two
categories, Ibang Tao (other people) and Hindi Ibang Tao (not other people).
Filipinos value conformity because unlike non-Asian countries, its culture
is predominantly Confucian. This runs into conflict with individualism
(kanya-kanya) which was brought about by Western colonialism
Ibang Tao ("outsider") There are five domains in this construct:
Pakikitungo: civility - In Confucian ethics, right behavior meant right
demeanor towards authorities (Parents, Elders, etc.).

Pakikisalamuha: act of mixing - This is a social value that is primarily

communitarian and Confucian. It espouses the ability to adapt.
Pakikilahok: act of joining - This translates to participation of the entire
community to help a person.

Pakikibagay: conformity - This runs into conflict with individuality which

many Filipinos in fact willingly throw away in favor of conformity with
demands of those who are in charge.
Pakikisama: being united with the group.
Hindi Ibang Tao ("one-of-us") There are three domains in this construct:
Pakikipagpalagayang-loob: act of mutual trust
Pakikisangkot: act of joining others
Pakikipagkaisa: being one with others

Pivotal Interpersonal Value

Pakiramdam: Shared inner perceptions. Filipinos use damdam, or the inner
perception of others' emotions, as a basic tool to guide his dealings with
other people.

Linking socio-personal value

Kagandahang-Loob: Shared humanity. This refers to being able to help
other people in dire need due to a perception of being together as a part of
one Filipino humanity.

Accommodative surface values

Hiya: Loosely translated as 'shame' by most Western psychologists, Hiya is
actually 'sense of propriety'.
Utang na loob: Norm of reciprocity. Filipinos are expected by their
neighbors to return favors—whether these were asked for or not—when it
is needed or wanted.

Pakikisama and Pakikipagkapwa: Smooth Interpersonal Relationship, or

SIR, as coined by Lynch (1961 and 1973). This attitude is primarily guided
by conformity with the majority.

Confrontative surface values

Bahala Na: Bahala Na translates literally as "leave it up to God (Bathala)"
and it is used as an expression, almost universally, in Filipino culture.
Filipinos engage in the bahala na attitude as a culture-influenced adaptive
coping strategy when faced with challenging situations.

Lakas ng Loob: This attitude is characterized by being courageous in the

midst of problems and uncertainties.

Pakikibaka: Literally in English, it means concurrent clashes. It refers to the

ability of the Filipino to undertake revolutions and uprisings against a
common enemy.

Societal values
Karangalan: Loosely translated to dignity, this actually refers to what other
people see in a person and how they use that information to make a stand or
judge about his/her worth.
Puri: the external aspect of dignity. May refer to how other people judge a
person of his/her worth. This compels a common Filipino to conform to
social norms, regardless how obsolete they are.

Dangal: the internal aspect of dignity. May refer to how a person judges his
own worth.

Katarungan: Loosely translated to justice, this actually refers to equity in

giving rewards to a person.
Kalayaan: Freedom and mobility. Ironically, this may clash with the less
important value of pakikisama or pakikibagay (conformity).

APPROACHES & METHODS

Pakikipagkuwentuhan: In this method, the researcher engages in a story-
telling with an umpukan. The researcher merely serves as the facilitator,
while the kalahok or participants are the one who are to talk. The term
kwento, from the Spanish word cuento, literally means 'to tell a story’.

Panunuluyan: In this method, the researcher stays in the home of his kalahok
or participant while he conducts the research with consent by the host
family, whose head serves as the tulay to an umpukan. The term tuloy,
which is the root word of the term panunuluyan, literally means 'to go in’.

Pagdadalaw-dalaw: In this method, the researcher occasionally visits the

house of his host or tulay, as opposed to staying in the house. The term dalaw
literally means ‘visit'.

Pagtatanung-tanong: In this method, the researcher undergoes a kind of

questioning session with his kalahok or participants. In this method,
however, 'lead questions' (those questions which directly refer to the topic
being studied) are not supposed to be asked, instead the questions to be
asked are supposed to have been derived from the kalahok's answers
themselves. The word tanong literally means ‘question'.

Pakikiramdam: In this approach, the researcher uses entirely his/her own

feelings or emotions to justify if his participants or kalahok are ready to be
part of his research or not. The term damdam literally means 'inner
perception of emotions'.
Psychopatlogy & Manifestation of universal mental disorders
Psychopathology
Filipino psychopathology, or sikopatolohiya in Filipino, from Spanish
psicopatologia, is the study of abnormal psychology in the Filipino context.
Several mental disorders have been identified that can be found only in the
Philippines or in other nations with which Filipinos share racial connections.
Examples of such are:Amok: Malayan mood disorder, more aptly called
'Austronesian Mood Disorder', in which a person suddenly loses control of
himself and goes into a killing frenzy, after which he/she hallucinates and
falls into a trance. After he/she wakes up, he has absolutely no memory of
the event.

Bangungot: A relatively common occurrence in which a person suddenly

loses control of his respiration and digestion, and falls into a coma and
ultimately to death. The person is believed to dream of falling into a deep
abyss at the onset of his death. This syndrome has been repeatedly linked to
Thailand's Brugada syndrome and to the ingestion of rice. However, no such
medical ties have been proven.

Manifestation of universal mental disorders

Filipino psychopathology also refers to the different manifestations of
mental disorders in Filipino people. One example of such is the
manifestation of depression and schizophrenia in Filipinos, which are for
the most part, less violent.

Filipino psychomedicine, or sikomedikal na sikolohiya in Filipino, is the

application of basic psychology to native healing practices loosely
considered as 'medicine'. These practices are closely tied to the faith healers,
as well as to the native pagan priestesses like the babaylan or katalonan, who
were suppressed by the Spaniards during their colonization of the
Philippines.

Examples of such practices include:

Hilot: The use of massage to aid a pregnant mother in the delivery of her
child.
Kulam: Hex or bewitchment.
Lihi: An intense craving for something or someone during pregnancy. Faith
healers or manghihilot testify that if the craving is not satisfied, abnormality
of the child may result.
Pasma: A concept that explains how init (heat) and lamig (cold) together
can result in illness, especially rheumatism.
Susto: Soul-flight. Derived from Latin American traditions.

Pagtatawas: A method of diagnosing illness wherein alum (called tawas) is

ritualistically used by the albularyo or medicine man for diagnosis of a
variety of health conditions. The tawas is used to 'cross' (sign of the cross)
the forehead and other suspicious or ailing parts of the body as prayers are
being whispered (bulong or oracion). It is then placed on glowing embers,
removed when it starts to crack, then transferred to a small receptacle of
water. As it cools, its softened form spreads on the water surface and
assumes a shape that may suggest the cause of the illness, often one of
several indigenous forces: dwarfs, devils or other evil spirits (na-nuno, na-
kulam, na-demonyo). The water in the vehicle is then used to anoint the
ailing part or parts of the body to counteract the evil forces or illness. The
tawas is then discarded and thrown westward, preferably into the setting
sun.

Usog: A concept that explains how a baby who has been greeted by a
stranger acquires a mysterious illness. Apparently derived from the Spanish
tradition of Mal de Ojo.
Gabâ or gabaa: The Visayan concept of negative Karma.

PSYCHO-MEDICINE & FAITH HEALERS

The spread of Sikolohiyang Pilipino outside the Philippines
During his lifetime, Enriquez traveled a lot and in some cases lived for some
time in various countries to teach, do research, and participate in
conferences. It was during these trips that
he was able to influence scholars living abroad (Filipinos and foreigners) to
take a keen interest in Sikolohiyang Pilipino. This brought them together in
various occasions and eventually led them to set up organizations and
associations that supported the goals of Sikolohiyang Pilipino.

In the 1970’s and 1980’s there were quite a number of these organizations
in the UnitedStates (San Francisco and New Haven), Japan, Malaysia,
Thailand and Hongkong. With thedeath of Enriquez, however, only one has
managed to continue with its activities and this is the association in San
Francisco, California. However, there are still a number of individuals in
these countries who believe in the Sikolohiyang Pilipino orientation and
tradition though
they may no longer have the organizational expression.
SPREAD OF FILIPINO PSYCHOLOGY OUTSIDE THE PHILIPPINES

Filipino psychology
From Wikipedia,

Filipino psychology, or Sikolohiyang Pilipino, in Filipino, is defined as the

psychology rooted on the experience, ideas, and cultural orientation of the
Filipinos. It was formalized in 1975 by the Pambansang Samahan sa
Sikolohiyang Pilipino (National Association for Filipino Psychology) under the
leadership of Virgilio Enriquez who is regarded by many as the father of
Filipino Psychology.

History
Filipino Psychology emerged and grew as part of the nationalist
indigenization movement in the Philippines that was formalized in 1975.
The roots of Filipino Psychology can be traced back to the introduction of the
American education system in the Philippines. Agustin Alonzo was among the
first Filipino psychologist to return from his education in America 1925 to
teach at the College of Education in the University of the Philippines. Arriving
with them psychological knowledge rooted in the American tradition of
psychology. Western psychology is taught in schools as universal and
scientific despite being insensitive and inappropriate to Philippine culture.
This hegemony of Western American Psychology is referred to as Colonial
Psychology.
During the 1960s, many Filipino intellectuals and scholars were already
aware of the limitations and inapplicability of Western Psychology. Western-
oriented approaches in research in particular, had led scholars to paint the
Filipino through the “judgmental and impressionistic views of the colonizers.”[1]
It is with the use of American categories and standards that “the native
Filipino invariably suffers from the comparison in not too subtle attempts to
put forward Western behavior patterns as models for the Filipino.”[2] Early
efforts to correct the traditional way of teaching and studying psychology in
the 1960s include the translation of foreign materials and the use of the
Filipino language as a mode of instruction, however, these efforts fails to
address the problems brought about by colonial psychology as these efforts
were sparse and not collaborated upon by psychologists.
It was only in the 1970s when a concerted effort to address colonial
psychology in the form of Filipino Psychology. It was during the turbulent time
of Ferdinand Marcos' dictatorship when nationalist and radical sentiment
among scholars had allowed Filipino Psychology to emerge. Filipino
Psychology, along with advances in Filipinology and similarly History’s
Pantayong Pananaw, was led by Virgilio Enriquez, Prospero Covar, and Zeus
A. Salazar in the indigenization movement of their respective fields.
Enriquez returned from his studies to the Philippines in 1971 and established
the Philippine Psychology Research House (now Philippine Psychology
Research and Training House, PPRTH). In 1975, the very first annual
national conference on Filipino Psychology was held by the Pambansang
Samahan sa Sikolohiyang Pilipino (PSSP) marking the formalization of
Filipino Psychology.

Basic orientation and context

Filipino Psychology is described as largely postcolonial and as a liberation
psychology. There are even some had even argued that it is a local variant of
Critical Psychology since it served as an emancipatory social science since it
aims to decolonize academic neocolonialism.
Filipino psychology is usually thought of as a branch of Asian psychology, the
placement, determined primarily on culture. However, there is an ongoing
debate on the make-up of Philippine culture, because this will generally
determine whether Philippine Psychology is to be placed under the realms of
either Asian psychology or Eastern psychology.

Historical Threads of Philippine Psychological

Thought
In 1985, historian Zeus A.Salazar identified four different traditions upon
which Philippine psychology can be traced:
• Academic Scientific Psychology or Akademiko-siyentipikal na
Sikolohiya: This follows the American-oriented psychological tradition
that can be traced back to Wilhelm Wundt in 1876. It was introduced in
the Philippines through formal American education system in
universities.
• Academic Philosophic Psychology or Akademiko-pilosopiya na
Sikolohiya: This was started by priest-professors at the University of
Santo Tomas during the 17th century Spanish era. This tradition
originally came from the writings of the preachers and monks in
 philosophy and "pre-scientific" Spanish elites and would later join with
the American-oriented scientific psychology.
• Ethnic Psychology or Taal na Sikolohiya: this is the Philippine
indigenous psychology in the sense that this includes the frame of
psychological reasoning, enculturation practices, beliefs, and proto-
clinical practices that can be culled from language, literature, myths,
legends, etc. This also includes psychological systems worked out by
Filipinos with Filipino indigenous elements as basis (eg. Hermano Pule,
Rizal, Isabelo de los Reyes, Kalaw, etc.) and Sikolohiya ng mga Pilipino
(Psychology of the Filipino) as formulated by Virgilio Enriquez.
• Psycho-medical Systems or Siko-medikal na mga Sistema: A
psychological tradition that is closely related to ethnic psychology. The
psycho-medical tradition that has religion as the basis and explanation.
This includes the faith healing practices of the babaylan and the
katalonan. According to Salazar, he believes that “no real healing could
take place if there were no common ideology or frame of reference…
understood and accepted by both healer and patient.”
•
Basic tenets
Core value or Kapwa (shared inner self)
Kapwa is the core construct of Filipino Psychology. Kapwa has two
categories, Ibang Tao and Hindi Ibang Tao.
• Ibang Tao ("outsider") There are five interaction levels under this
category:
◦ Pakikitungo: civility - right behavior meant right demeanor towards
authorities (Parents, Elders, etc.).
◦ Pakikisalamuha: act of mixing - This is a social value that is
primarily communitarian. It espouses the ability to adapt.
◦ Pakikilahok: act of joining - This translates to participation of the
entire community to help a person.
◦ Pakikibagay: conformity - This runs into conflict with individuality
which many Filipinos in fact willingly throw away in favor of
conformity with demands of those who are in charge.
◦ Pakikisama: being united with the group.
• Hindi Ibang Tao ("one-of-us") There are three interaction levels under
this category:
◦ Pakikipagpalagayang-loob: act of mutual trust
◦ Pakikisangkot: act of joining others
◦ Pakikipagkaisa: being one with others
◦
Pivotal interpersonal value
• Pakiramdam: Shared inner perceptions. Filipinos use damdam, or the
inner perception of others' emotions, as a basic tool to guide their
dealings with other people.
Linking socio-personal value
• Kagandahang-Loob: Shared humanity. This refers to being able to help
other people in dire need due to a perception of being together as a
part of one Filipino humanity.
Accommodative surface values
• Hiya: Loosely translated as 'shyness' by most Western psychologists,
Hiya is actually 'sense of propriety'.
• Utang na loob: Norm of reciprocity. Filipinos are expected by their
neighbors to return favors—whether these were asked for or not—when
it is needed or wanted.
• Pakikisama and Pakikipagkapwa: Smooth Interpersonal Relationship,
or SIR, as coined by Lynch (1961 and 1973). This attitude is primarily
guided by conformity with the majority.
Confrontative surface values
• Bahala na: Bahala Na translates literally as "leave it up to God
(Bathala)" and it is used as an expression, almost universally, in Filipino
culture. Filipinos engage in the bahala na attitude as a culture-
influenced adaptive coping strategy when faced with challenging
situations.
• Lakas ng loob: This attitude is characterized by being courageous in the
midst of problems and uncertainties.
• Pakikibaka: Literally in English, it means concurrent clashes. It refers to
the ability of the Filipino to undertake revolutions and uprisings against
a common enemy.
•
Societal values
• Karangalan: Loosely translated to dignity, this actually refers to what
other people see in a person and how they use that information to make
a stand or judge about his/her worth.
◦ Puri: the external aspect of dignity. May refer to how other people
judge a person of his/her worth. This compels a common Filipino
to conform to social norms, regardless how obsolete they are.
◦ Dangal: the internal aspect of dignity. May refer to how a person
judges his own worth.
• Katarungan: Loosely translated to justice, this actually refers to equity in
giving rewards to a person.
• Kalayaan: Freedom and mobility. Ironically, this may clash with the less
important value of pakikisama or pakikibagay (conformity).
Approaches and methods
Approaches, or lapit, and methods, or pamamaraan, in Filipino Psychology
are different from that of Western Psychology. In Filipino Psychology, the
subjects, or participants, called kalahok, are considered as equal in status to
the researcher.
The participants are included in the research as a group, and not as
individuals - hence, an umpukan, or natural cluster, is required to serve as the
participants, per se. The researcher is introduced to a natural cluster by a
tulay (bridge), who is a part of the umpukan and is a well-respected man in
the community.
Some of the approaches and methods used in Filipino Psychology are:
• Pakikipagkuwentuhan: In this method, the researcher engages in a
story-telling with an umpukan. The researcher merely serves as the
facilitator, while the kalahok or participants are the one who are to talk.
The term kwento, from the Spanish word cuento, literally means 'to tell
a story'.
• Panunuluyan: In this method, the researcher stays in the home of his
kalahok or participant while he conducts the research with consent by
the host family, whose head serves as the tulay to an umpukan. The
term tuloy, which is the root word of the term panunuluyan, literally
means 'to go in'.
• Pagdadalaw-dalaw: In this method, the researcher occasionally visits
the house of his host or tulay, as opposed to staying in the house. The
term dalaw literally means 'visit'.
• Pagtatanung-tanong: In this method, the researcher undergoes a kind
of questioning session with his kalahok or participants. In this method,
however, 'lead questions' (those questions which directly refer to the
topic being studied) are not supposed to be asked, instead the
questions to be asked are supposed to have been derived from the
kalahok's answers themselves. The word tanong literally means
'question'.
• Pakikiramdam: In this approach, the researcher uses entirely his/her
own feelings or emotions to justify if his participants or kalahok are
ready to be part of his research or not. The term damdam literally
means 'inner perception of emotions’.
•
Psychopathology
Filipino psychopathology, or sikopatolohiya in Filipino, from Spanish
psicopatologia, is the study of abnormal psychology in the Filipino context.
Several mental disorders have been identified that culture-bound syndromes,
and can therefore be found only in the Philippines or in other societies with
which Filipinos share cultural connections. Examples of such are:
• Amok: Malayan mood disorder, more aptly called "Austronesian Mood
Disorder", in which a person suddenly loses control of himself and goes
 into a killing frenzy, after which he/she hallucinates and falls into a
trance. After he/she wakes up, he has absolutely no memory of the
event.
• Bangungot: A relatively common occurrence in which a person
suddenly loses control of his respiration and digestion, and falls into a
coma and ultimately to death. The person is believed to dream of falling
into a deep abyss at the onset of his death. This syndrome has been
repeatedly linked to Thailand's Brugada syndrome and to the ingestion
of rice. However, no such medical ties have been proven.
•
Manifestation of universal mental disorders
Filipino psychopathology also refers to the different manifestations of mental
disorders in Filipino people. One example of such is the manifestation of
depression and schizophrenia in Filipinos, which are, for the most part, less
violent.

Organizations
• Pambansang Samahan sa Sikolohiyang Pilipino (National Society for
Filipino Psychology)
• Bukluran sa Sikolohiyang Pilipino (Union of Filipino Psychology)
• TATSULOK - Alyansa ng mga Mag-aaral sa Sikolohiyang Pilipino
(TATSULOK - Alliance of Students of Filipino Psychology)
See also[edit]
• Asian psychology
• Indigenous psychology
• Filipino values
• Men in the Philippines
• Women in the Philippines
• Loob
• Tampo
• Mental health care in the Philippines
References[edit]
1. ^ Enriquez, V.G. (1992). From Colonial to Liberation Psychology. Quezon City:
University of the Philippines Press. p.57
2. ^ Enriquez, V.G. (1992). From Colonial to Liberation Psychology. Quezon City:
University of the Philippines Press. p.57
3. ^ Salazar, Z. (2018). Four Filiations in Philippine Psychological Thought.
Handbook of Filipino Psychology, p. 38.
• Casuga, S., Rhodius, A., & Vogel, E. (2011). The experience of the
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• Enriquez, V. (1976) "Sikolohiyang Pilipino: Perspektibo at Direksiyon"
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Pe-Pua. Quezon City: University of the Philippines Press, 1995.
• Guanzon, M.A. (1985) "Paggamit ng Panukat na Sikolohikal sa
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• Orteza, G. at D. Tuazon "Ang Pagmamasid Bilang Katutubong
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783.pdf.
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(Filipino Psychology): A legacy of Virgilio G. Enriquez. Papel na binasa
sa International Association on Cross-Cultural Psychology Conference
sa Bellingham, Washington State, US, 3–8 August 1998. Fulltext at:
Blackwell-Synergy and IngentaConnect
• Pe-Pua, R. (1985) "Pagtatanong-tanong: Katutubong Metodo ng
Pananaliksik" pp 416–430 nasa New Directions in Indigenous
Psychology: Sikolohiyang Pilipino, Isyu, Pananaw at Kaalaman. Inedit
nina A. Aganon at M.A. David. Manila: National Bookstore.
• Pe-Pua, R. (2006). From Decolonizing Psychology to the Development
of a Cross-Indigenous Perspective in Methodology; The Philippine
Experience. Indigenous and Cultural Psychology; Understanding
People in Context. (pp. 109 - 137). Retrieved October 2, 2016, from
http://indigenouspsych.org/Resources/Indigenous%20and%20Cultural
%20Psychology%20-
%20Understanding%20People%20in%20Context.pdf
• Salazar, Z. (1985) "Hiya: Panlapi at Salita" pp 288–296 nasa New
Directions in Indigenous Psychology: Sikolohiyang Pilipino, Isyu,
 Pananaw at Kaalaman. Inedit nina A. Aganon at M. A. David. Manila:
National Bookstore.
• Salazar, Z. A. (1980). Faith Healing in the Philippines. Asian Studies
Journal. Retrieved September 21, 2018, from
http://www.asj.upd.edu.ph/mediabox/archive/ASJ-18-1980/salazar.pdf
• Salazar, Z. (2018). Four Filiations in Philippine Psychological Thought.
Handbook of Filipino Psychology, The University of the Philippines
Press. 32-42.
• Sta. Maria, Madelene and Carlo Magno. Dimensions of Filipino
Negative Social Emotions, 7th Conference of the Asian Association of
Social Psychology, July 25–28, 2007, Kota Kinabalu, Sabah, Malaysia,
scribd.com
• Yacat, J. (2016).
http://www.journals.upd.edu.ph/index.php/djwf/article/viewFile/3808/349
2. Journals.upd.edu.ph. Retrieved 18 August 2016, from
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2