Free Practice Quiz in Sikolohiyang Pilipino

(Updated - 22 May 2016)

1) It is a temporary and spontaneous but often recurring and unexplainable deviation from what is normal foran individual, object, or event. To the extent that the deviation is considered temporary and unexplainable, it is a state or behavior regarded as trivial and not necessitating any significant action. It is a culturally accepted venue of tension reduction to the Filipino propensity for delayed and indirect reactions to frustration and instigation to aggression. The concept referred to is:
a) Pag-kaasar
b) Sumpong
c) Suya
d) Pag-kainis


2) The Filipino psychologist referred to in question #1 who also pioneered in the indigenous research approach of pagtatanung-tanong is?
a) Virgilio Enriquez
b) Rogelia Pe-Pua
c) Abraham Felipe
d) Rita Mataragnon


3) Except for one in the list below are disparaging descriptions of Filipino motivational characteristics:
a) bahala na
b) ningas kogon
c) manana habit
d) diskarte


4) Identified as a key concept in understanding Filipino personality, Fr. Bulatao describes it as a painful emotion arising from a relationship with an authority figure or with society, inhibiting self-assertion in a situation which is perceived as dangerous to one's ego.
a) Pagka-api
b) Dalamhati
c) Hiya
d) Lungkot


5) In a study by Church, Katigbak and Castaneda on the "Conceptions of Good Psychological Health and
Personality Functioning of Filipino College Students: A Multi-method Investigation, from the list below which method was not used:
a) questionnaire
b) interview
c) focused group discussion
d) rating


6) In the same study above (#5), several interpersonally-oriented categories rated high among the
respondents closely resemble to  Lynch's "smooth interpersonal relations (SIR)" construct described as
important Filipino value. Among the list below which one does not belong to the group:
a) concern for others
b) interpersonal warmth
c) effective and enjoyable social relations
d) tolerance of individual


7) Dr. Virgilio Enriquez coined two terms in referring on the distinction between indigenous psychology  or native psychology that is not transplanted from other cultures and an indigenize or psychology adapted from other cultures. The terms are also referred as "culture-as-source"  versus "culture-as-target". What are their equivalent  terms according to Dr. Enriquez?

a) "indigenization from within" versus "indigenization from without"
b) "cross cultural psychology"   versus "indigenization from within"
c)"indigenous psychology" versus "indigenization from without"
d) "multicultural psychology" versus "indigenous psychology"


8) Dr. Enriquez gave emphasis on developing independently  multiple indigenous psychologies prior to cross cultural comparisons so in lieu of an emic-etic approach he advocated instead what research approach?

a) unified indigenous approach
b) singular indigenous approach
c) cross indigenous approach
d) bilateral indigenous approach


9) According to researches there are four aspects that distinguishes the effort to indigenize psychology in the Philippines, it includes 1) institutional indigenization, 2) topical indigenization, 3) methodological indigenization and

a) cultural indigenization
b) theoretical and conceptual indigenization
c) scientific indigenization
d) religious and spiritual indigenization


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Published March 2, PV 588)

What to consider reviewing on Theories of Personality?

Could you recognize and name these psychologists? How many can you name and  their theory on personality? I hope you also recognize our very own, founder of Sikolohiyang Pilipino.

We already made several postings about Theories of Personality on this blog.

Visit the following links to read more about it:

http://psychometricpinas.blogspot.com/2013/06/theories-of-personality.html

CHED Course Specification (this should also serve as basis on topics to review for this subject) 

http://psychometricpinas.blogspot.com/2013/10/ched-course-specification-on-personality.html

Video lecture:

http://psychometricpinas.blogspot.com/2013/07/video-lecture-theories-of-pesonality.html

Textbook and books we are reading

http://psychometricpinas.blogspot.com/2013/08/textbook-on-personality-by-limpingco.html

http://psychometricpinas.blogspot.com/2013/08/additional-reference-and-review.html

Just use the search button found on the right side of this blog to find more blog posts on this subject.

Sikolohiyang Pilipino: 50 Years of Critical-Emancipatory Social Science in the Philippines

Sikolohiyang Pilipino: 50 Years of Critical-Emancipatory Social Science in the Philippines

Authors

Narcisa Paredes-Canilao
University of the Philippines Baguio

Maria Ana Babaran-Diaz
University of the Philippines Baguio

Abstract 

Sikolohiyang Pilipino, or efforts of Filipino psychologists and social scientists to indigenize Psychology in the
Philippines started in the 1960s, further crystallized into a distinct movement from the mid-1970s and continued to flourish in the 21st century. Using the broad outlines of critical-emancipatory social science, we argue in this paper that Sikolohiyang Pilipino since its inception in the works of V.D. Enriquez, was meant and has proven to be a liberated and liberating psychology (literally malaya at mapagpalayang sikolohiya), and may therefore be a unique type of criticl psychology in the Philippine setting. We first examine the academic and cultural circumstances that led to the movement of Sikolohiyang Pilipino, then describe its aims, methodologies, advocacies and theoretical contributions and how these resulted in the establishment of professional organizations, research programs, and circular offerings.

The movement from the traditional academic psychology as taught in the universities was brought about by
dissatisfaction with too much emphasis on Western theories particularly on the tendency for quantification to
emulate the scientific method to examine human phenomena. The end of the colonization period in the Philippines brought with it the beginning of a post-colonial psychology that focused on indigenous knowledge, practices, and methods.

Key words: Critical-emancipatory social science, critical psychology, decolonization, indigenization, indigenous psychology, mainstreamed psychology, liberated and liberating psychology, mainstreamed psychology, pantayong pananaw, Philippine Psychology, pilipinolohiya, Sikolohiyang Pilipino.

Source - http://www.discourseunit.com/arcp10/Philippines%20I%20765-783.pdf


 

Excerpts

Indigenization, because for the proponents and advocates of SP, decolonization is to be sought side-by-side with the constructive work of proposing indigenous psychology as alternative to Western Psychology. Seminal texts of its founders coming from different disciplines were all engaged in laying down the parameters, empirical base, and directions of the ‘indigenous’.

Indigenous, as described by Pe-Pua (2006, p. 110), is to be distinguished from ‘Western’, or ‘exogenous’ and will try to understand Filipino traits and values from the insider’s point of view. Indigenization of psychology, however, does not mean the total rejection of anything Western.

Thus Enriquez has often made the distinction between the forms of indigenization: indigenization from without, and indigenization from within. The first one is the appropriation or adaptation of foreign psychological concepts that are applicable to the Philippine context, while the latter is the search and recovery of traditional traits and values that are native to the Filipinos (Enriquez, 1995a; Pe-Pua & Protacio-Marcelino, 2000).

The site of emergence of SP was the academe – in the 1960s the Community Development Research Council of the University of the Philippines started to question the applicability of Western concepts, theories and research tools to Philippine context. Filipino psychologist Virgilio G. Enriquez started around this time to initiate the double movements of critique-reconstruction and decolonization-indigenization in his psychology classes, and started using Filipino as medium of instruction. SP gradually gained following as it became a multidisciplinary and interdisciplinary approach with support from the historian-ethnologist Zeus Salazar and the anthropologist Prospero Covar.

SP, in the beginning was an intellectual movement. SP formed together with Pantayong Pananaw and Pilipinolohiya, ‘the indigenization movement in the Philippine academy’ (Mendoza, 2002). At the outset it is important to note that SP was not a singular or isolated unidirectional phenomenon.

SP is seen to be both a response to socio-political and economic events as well as an effective perspective for confronting current problems brought about by globalized capitalism and natural disasters.


‘Sikolohiyang Pilipino was essentially a form of resistance to the hegemony of Western paradigms. Its ultimate agenda was the liberation of psychology from its Western origins’ (Bautista, 1999, p. 392).


The problem that was mainly the target of SP to eradicate was ideological in nature – academic dependency,  educational neocolonialism (Alatas, 2003, 2006; Altbach, 2003; Apfelbaum, 2002). In this sense  SP is ideology critique, which called for the emancipation of subjects from subjection to limiting or constraining knowledge held by a superior class (colonizers, the elites) as a means to perpetuate their power.


SP as was discussed earlier, was a continuation of the decolonization struggle for independence from colonial mentality, academic dependency and neocolonial education, all after independence has been granted formally. Thus Alatas (2006) wrote: ‘the critical tradition initiated by Rizal continued in the Philippines in the form of indigenization movements that influenced the three areas of psychology, historiography and Philipinology’ (p. 35). Second, indigenization or cultural recognition per se was not its end objective; it was always crucially integrated with the critique of Western colonialist constructions of Filipino identity or character.


Conclusion: Sikolohiyang Pilipino as a Critical Psychology in the Philippines 

Psychology is an academic discipline that seeks to develop frameworks, perspectives, and methodologies that are appropriate to the understanding of differences in individuals and groups, their relationships and interactions, their self-definitions, their capabilities and potentials, their coping and adjustment mechanisms.

Sikolohiyang Pilipino believes that there should not be one, uniform psychology to be taught in the classroom (the Western positivist one), and to be used for social research and services. Each cultural setting has developed psychological knowledge endemic to its contexts, experiences, and challenges, before, and outside of academic psychology. This psychological knowledge is embedded in the lifeworld, in worldviews, in the way people view themselves in relation to others and the environment. Academic psychology in different cultural settings should thus draw from this-pre-academic, or outside-the-academy
psychological knowledge, discourses and practices.

Sikolohiyang Pilipino is by far what would come closest to being a critical form of psychology in the Philippines, because of its attempt at theoretical critique and reconstruction, such theory
having encompassed curricular, institutional, and ethodological reforms. It was shown in the discussion of the history of academic psychology in the Philippines, that Marxism and poststructuralist Marxism did not affect psychology as much as political science, sociology, and anthropology.


Sikolohiyang Pilipino was a multidisciplinary and interdisciplinary movement, having been part of a three-pronged decolonization-indigenization program in the University of the Philippines – from history – Pantayong Pananaw, and from Anthropology – Pilipinolohiya. As reactions to the universal and objectivist and scientific pretensions of the positivist social science paradigm, these movements tended to favor the phenomenological-interpretative approach coupled with sociolinguistics, or the close study of local languages as clues to a people’s culture.


The PAP or the Psychological Association of the Philippines may be considered to carry the  mainstream banner, however, the lines dividing SP and Philippine mainstream psychology has been gradually blurred because of the very strong advocacy, social service and policy component of PAP members though their research. Further blurring the difference is the recent move of PAP members away from scientific-experimental to more hermeneutic and interpretative approaches. The comment has been – that the only difference in the two groups is their membership in one rather than the other group, and the language used.

After 35 years, Sikolohiyang Pilipino gets world respect

After 35 years, Sikolohiyang Pilipino gets world respect
By Vincent Cabreza
Philippine Daily Inquirer
First Posted 11:08:00 12/29/2010
Source - http://newsinfo.inquirer.net/inquirerheadlines/regions/view/20101229-311517/After-35-years-Sikolohiyang-Pilipino-gets-world-respect
Filed Under: Children, Culture (general)


GOOD SAMARITANS have started reaching out to children who are caught in a violent conflict or a debilitating cataclysm, using a psychological tool designed by a Filipino 35 years ago.

Dr. Rogelia Pe-Pua, head of University of New South Wales School for Social Sciences and International Studies in Australia, says donors used to ship toys to these children to help them cope with trauma.

But the toys were often too strange to them. Pe-Pua says many ended up tucked in shelves or wrapped in closets because they are too expensive to be smashed at play time.

Some foreign experts shrugged off this phenomenon, suggesting instead that the donors teach the children how to play with them, she says.

According to her, there are even stories about a Japanese expert who injects the children with happy enzymes.

Those days have passed.

Trauma programs

The United Nations Children's Fund (Unicef) now uses a program framework that puts value in culture, indigenous identity and the environment to help explain or define behavior that is peculiar to a certain country or race, Pe-Pua says.

Elizabeth Protacio-De Castro, a Filipino consultant, reviewed the trauma programs of 16 counties before coming out with a template that tells Unicef who the child beneficiary is, how culture shapes him, how the environment abuses him and what he truly needs to help him cope.

Pe-Pua says Unicef uses a mechanism known to the teachers and students as Sikolohiyang Pilipino, a 35-year-old academic movement that is not simply a Filipinized-version of mainstream psychology.

When psychologist Virgilio Enriquez founded the movement in 1975, he encouraged students to write in Filipino to help them discover indigenous perspectives about life, scientific knowledge and social relationships, which are lost when behavior is couched in a foreign language or theory.

The country's psychologists learned that their counterparts abroad had started adapting Enriquez's methodology when they assembled in November for the 35th Sikolohiyang Pilipino conference at the University of the Philippines Baguio.

Indigenous psychology

The world now interprets Sikolohiyang Pilipino, or simply SP, as indigenous psychology, which allows professionals to see the world from the perspective of the people they serve, says Pe-Pua, one of the founding members of the Pambansang Samahan sa Sikolohiyang Pilipino (PSSP or the National Association for Filipino Psychology).

Pe-Pua, a former UP professor, conducted a two-month study of 20 academics this year to determine the progress made by the SP. She discovered that the methodology had become a multidisciplinary tool for various professions in the country as it was originally intended.

An essay, published online by the National Historical Institute, states that Enriquez defined Philippine psychology as the embodiment of the scientific study of ethnicity, society and culture of a people and the formal application to psychological practice of core knowledge rooted in a people's ethnic heritage and consciousness.

According to Enriquez, the captive Filipino mind is sold to the idea that Filipinos do not have any indigenous religion and that the religion of the country was borrowed from Spain and America. He further explained that denying the facts of a people's history is tantamount to denying their memory. A people without a memory of their past is also deprived of their future, it points out.

Community advocacy

Pe-Pua says her survey indicates that the SP helped a prominent psychologist excel in community advocacy. "Once you become part of a community you intend to serve, you can't help but search for native concepts and explanations which you must use to understand behavior and phenomenon in a village," she says.

The SP helped another academic design intervention programs for maternal health and reproductive health, which value a client's cultural background and pakikipag-kapwa (sense of community) and treat participants as kapwa tao (fellow beings), she says.

The Unicef framework for children caught in conflict areas or cataclysms best defines how far the SP has reshaped world view, she says.

The shift in perspective may mean that donors will soon send typhoon-displaced children basketballs, dolls and yo-yos that they know how to play with rather than toys that require engineering backgrounds to put together, she says.

Sikolohiyang Pilipino Course Description

CHED Course Specification on Sikolohiyang Filipino  

refer to CHED Memorandum Order 38 Series of 2010 -
http://www.ched.gov.ph/chedwww/index.php/eng/content/download/1744/9056/file/CMO_38_s2010.pdf

Sikolohiyang Pilipino 

Course Description

The course is a study of concepts and methods in the field of culture and psychology, giving meaning to psychological reality based on the language and world view of the Filipino. The students will be introduced to indigenous concepts in Sikolohiyang Pilipino, and its applications in various fields of psychology. They will also be trained in the use of indigenous research methods. Furthermore, issues regarding Sikolohiyang Pilipino as a discipline and as a movement will also be discussed. The course will be conducted in Filipino.

Suggested Course Content

• Indigenized Research Approaches (e.g. pakapa-kapa, pakiramdam, pakikisalamuha, pakikipagpalagayang loob)
• Indigenous concepts (e.g. kapwa, loob)
• Applications in various fields of Psychology

From the blog of  John Hermes Untalan at
http://www.jh_untalan.blogspot.com/2004/07/sikolohiyang-pilipino-filipino.html provides the following


Sikolohiyang Pilipino (SIKOPIL) Syllabus
(Filipino Psychology)
3 units


Prerequisite : Introduction to Psychology

Magiging mahalaga sa pag-aaral ng Sikolohiyang Pilipino ang mgakatutubong konsepto sa Kapilipinuhan. Ang kulturang Pilipino angsiyang magiging daan sa pagtuklas ng mga kaalamang ito sapamamagitan ng paggamit ng wikang Pilipino. papaksain sa pag-aaral ng Sikolohiyang Pilipino ang mga metodong naangkop sapagtuklas ng mga kaalaman at kaisipang Pilipino.

Chapter I
Introduction: What is an Indigenous Psychology?
1. Difference with Cross-Cultural, Cultural, Ethnopsychology, and Volkerpsychology.
2. Global Indigenous Psychology
3. Basic Tenets and Principles in IP?
4. Types and Levels of Indigenization
5. Current Trends and Directions

Chapter II
Sikolohiyang Pilipino: Philippine Indigenous Psychology
1. What is Sikolohiyang Pilipino?
2. Basic Tenets and Principles in SP
3. Philippine Psychology and Psychology in the Philippines.
4. History of SIkolohiyang Pilipino
5. Fields in Sikolohiyang Pilipino (see Chapter VI: 5)
6. Sikolohiyang Pilipino and Philippine Social Sciences (Agham-tao; Pilipinolohiya at Pantayong Pananaw) [see clemen aquino]

Chapter III
Pagkataong Pilipino: Indigenous Filipino Personality
1. Enriquez' Filipino Personality Theory
2. IPC Filipino Personality
3. Salazar's Kaluluwa at Budhi
4. Covar's Bayang Dalumat at Pagkataong Pilipino
5. Alejo's Loob
6. Filipino Personality and Values in Theology (Manggay, Talisayon), Philosophy (Quito; Gripaldo), Literature (Lumbera)and Arts (others: Licuanan, Fernandez)
7. Filipino Trait and Personality Psychology by Church and Katigbak
8. Sta Maria's Filipino self

Chapter IV
Katutubong Panukat na Sikolohikal: Indigenous Personality Measurement
1. Panukat ng Pagkataong Pilipino by Carlota
2. Panukat ng Ugali at Pagkatao by Enriquez and Guanzon-Lapena
3. Locally-Developed Psychological Tests by Cipres-Ortega and Guanzon-Lapena
4. Discussions on new developed indigenous/local psychological tests

Chapter V
Katutubong Pamamaraan ng Pananaliksik: Indigenous Research Methods
1. Basic Tenets and Principles in an Indigenous Research Methods
2. Pakikiramdam: Isang Mahalagang Sangkap sa Pananaliksik (Mataragnon)
3. Enriquez and Santiago's Iskala ng Mananaliksik
4. Pakikipagkuwentuhan (Orteza; Javier)
5. Pagtatanung-tanong (Pe-Pua)
6. Ginabayang Talakayan (Galvez; Aguiling-Dalisay)
7. Pakikipanuluyan, Nakikiugaling Pagmamasid, Pakapa-kapa, Pagmumuni

Chapter VI
Fields in Filipino Psychology: Applied and Social Psychology
1. Filipino political psychology (montiel); social cognition (conaco); peace and conflict resolution (sta maria)
2. Filipino sexuality and gender; Filipino Feminism (claudio-estrada; tan; guerrero)
3. Filipino Psychotherapy (bautista; protacio-de castro; carandang; clemena)
4. Sikolohiyang Panlipunan-at-Kalinangan (salazar; sta maria)
5. Unang Dekada ng Sikolohiyang Pilipino (protacio-marcelino at pe-pua)
6. Filipino Social Psychology (gastardo-conaco) and pahiwatig (manggay)
7. new directions: volunteering (aguiling-dalisay, yacat, and navarro); developmental psychology (liwag)

Chapter VII
Closing Indigenous Psychologies
1. Critique in Sikolohiyang Pilipino and Indigenous Psychologies
2. Paper Presentations of Research and Reaction Papers
3. Seminar/Workshop in Sikolohiyang Pilipino

References in Sikolohiyang Pilipino

Joy B. Alvarez (1975) Hiya: kahulugan, manipestasyon at kadahilanan. In V.G. Enriquez(ed.)

Pagkataong Pilipino: I. Layunin, Ugali, Katangian at Pakikipagkapwa.

(pp. 115-126). QuezonCity: Department of Psychology, University of the Philippines.

Isidro Panlasigui (1977) Ang Sikolohiya ng mga Pilipino. In V.G. Enriquez (ed.)

Sikolohiyang Pilipino:Mga Piliping Papel (Serye ng mga Papel sa Pagkataong Pilipino), Paper No. 1 (August), 2-10. (Also as The Psychology of the Filipino People.) Far Eastern Economic Review (1956), 21(25),811-823.)

Nida R. Almonte & Abraham B. Velasco (1977) Ang Konseptong ng Disiplina ng mga Pilipino: IsangPanimulang Pag-aaral. In V.G. Enriquez (ed.) Sikolohiyang Pilipino: Mga Piliping Papel (Serye ng mgaPapel sa Pagkataong Pilipino), Paper No. 3 (October),23-47.

Indigenous personality measures: Philippine examples. Journal of Cross-Cultural Psychology

| January 01, 1998 | Guanzon-Lapena, Ma. Angeles; Church, A. Timothy; Carlota, Annadaisy J.; Katigbak,Marcia S. | Copyright 

After noting the need for indigenous scale construction efforts in the Philippines, the current article focuses on the development and current status of two multidimensional measures of Filipino personality constructs, plus two projects that are investigating indigenous Filipino personality structure. In a final section, we note apparent convergences between the personality dimensions identified and assessed by these four projects and consider how these dimensions might relate to purported universal dimensions of personality (i.e., the "Big Five" dimensions).Reviews of the status of psychological measurement in the Philippines have highlighted two related problems: the questionable applicability of foreign-made tests and the dearth of locally developed tests (e.g., Bulatao & Guthrie, 1968; Carlota & Lazo, 1987; Church, 1987; Guanzon, 1985; Ramos,1977). Strong misgivings have been expressed about the relevance to Filipino behavior of the theories underlying foreign-made tests, and researchers and scientist-practitioners have been urged to develop indigenous tests. The restiveness of the Philippine academic community over the need for more culturally sensitive theorizing was reflected in the Sikolohiyang Pilipino (FilipinoPsychology) movement that began in the 1970s. Enriquez (1994) described Sikolohiyang Pilipino as rooted in its Malayo-Polynesian and Asian heritage, a psychology based on the experience, ideas,and orientation of the Filipino, with psychology defined on the basis of categories drawn from the Filipino language and culture. Local test development was thus welcomed as a cross-cultural indigenization effort in which culture is treated as source rather than target (Enriquez, 1979).Discussions of indigenous psychological concepts and research methods that have emerged as a result of the Sikolohiyang Pilipino movement can be found in a number of sources (e.g., Aganon &David, 1985; Enriquez, 1992; Pe-Pua, 1982).In a recent effort to document and organize existing work on psychological test development in the Philippines, both published and unpublished, Ortega and Guanzon-Lapena (1997) observed an upsurge in academic interest in the development of indigenous psychological measures. Whereas in the 1950s a mere handful of tests in educational psychology were locally developed, Ortega andGuanzon-Lapena's (1997) current listing includes more than 200 locally developed measures on a wide variety of Filipino characteristics, for example, katalinuhan (intelligence), pagkarelihiyoso(religiousness), kaasalang sekswal (sexual behavior), kakayahang magdala ng tensyon (ability tocope with stress), pagkamabahala (anxiety), kahustuhang emosyonal (emotional maturity),pakikipag-ugnayan (adjustment-maladjustment), Filipino management style, and gender sensitivity,to name a few.This article focuses on the development and current status of two multidimensional measures of Filipino personality constructs--the Panukat ng Pagkataong Pilipino (PPP; Carlota, 1985) and thePanukat ng Ugali at Pagkatao (PUP; Enriquez & Guanzon-Lapenia, 1997)--plus two projects that areinvestigating indigenous Filipino personality structure (Church, Reyes, Katigbak, & Grimm, 1997;Katigbak, Church, & Akamine, 1996). In a final section, we summarize hypothesized convergencesbetween the personality dimensions identified and assessed by the different approaches...

Source Link - http://www.scribd.com/doc/121927379/Sikolohiyang-Pilipino

Related post

http://psychometricpinas.blogspot.com/2013/07/indigenous-filipino-psychology.html

Sikolohiyang Pilipino - Metodo ng pananaliksik

Sp197 report from Karla Cristobal

• 3. WESTERN PSYCHOLOGY HAS ITS LIMITATIONS!not always applicable/appropriate different processes & connections possibly artificial & distant
• 4. APPROACH research guide or outline to carry out METHOD different ways of gathering data
• 5. GUIDINGPRINCIPLES FOR INDIGENOUS METHODS
• 6. 1 The quality of data depends on thedegree of the interaction betweenresearcher and respondent. 2 The relationship between researcher and respondent should be seen as equal.
• 7. 3 The respondent comes first before the data does.4 Methods to be chosen depend on how appropriate it is to the situation.5 Use the respondent’s language.
• 8. pakapa-kapa
• 9. ANO BA ‘TO?- also means groping (field method) -searching, probing into an unsystematized mass of social and cultural data to be able to obtain order, meaning, and directions for research
• 10. METODOexploration into cultural, social or psychologicaldata without the chains of overriding theoreticalframework borrowed from observations outsidethe focus of investigationcan be related to unobtrusive techniquesbecause the actual procedures for collectinginformation may range from observation,documentation, intervention, participation
• 11. pakikipag-kuwentuhan
• 12. ANO BA ‘TO? is an occasion for exchange of information, ideas, insights, and opinions also it is asharing of beliefs, thoughts, and experiences.an informal, free, as well as a social process of exchanging information, thoughts, and knowledge that is part of human daily activities.
• 13. Oral (pasalita) Written (pasulat) Transmitted (pasalin-salin)metodo through time Request (paki – paghingi ng pahintulot)
• 14. PROCEDURES-initially make visits (padalaw-dalaw)before living-in the community(panunuluyan)-introduce yourself to the community-invite yourself to community gatherings-initiate a conversation when in a naturalcluster-invest time in story sharing sessions
• 15. PRINCIPLES-may pakikipagkapwa sa kwentuhan-may ‘paki’ ang kalahok sa kwento-may pakinabang sa kwentuhan--libangan--linangan ng kaalaman--lunas sa karamdaman
• 16. PRINCIPLES-collective orientation(pananaliksik na sama-sama)-contains the process of validation(pagpapatotoo)-construction of social reality (pagbubuo)-cluster as unit of analysis(pagsali sa likas na umpukan)-with a topic to talk about but without a theme-worth or value of story produced from the kwentuhansession
• 17. PRINCIPLES VALIDITY trustworthiness not truth(mapagkakatiwalaan kaysa makatotohanan)RELIABILITYcertification not consistency(process of pakikipagkwentuhan-indicator)(pagpapatotoo, pagpapatibay)
• 18. PAGPAPALAYANG LOOB ATPAGDADALAW
• 19. ANO BA ‘TO?uri ng relasyon ng mananaliksik sa respondente
• 20. PAGPAPALAYANG-LOOB• Nagpapahiwatig na ang isang taoay panatag sa kalooban ng kanyangkapwa•Wala ng pagkahiya•Buo na ang pagtitiwala sa isa’t isa
• 21. PAGDADALAW• Pagpunta at pakikipag-usap ng isang tao sa kanyang kapwa• Hindi lahat nasasabi sa isang pag- uusap
• 22. PAKIKISAMA
• 23. Ibang Tao Category (Outsider) -V. Enriquez’ scale of relationship1. Pakikitungo -civility with2. Pakikisalamuha -interaction with3. Pakikilahok -participation with4. Pakikibagay -in accord with/level of conforming5. Pakikisama - being along with/level of adjusting
• 24. PAKIKISAMA?•originated as a Filipino value•being united with the group
• 25. -frequenting the participant-inviting them outside the bar/residence CALL -better than BOYS participant Nery, 1979 observation technique
• 26. PAKIKIPANULAYAN
• 27. PAKIKIPANULAYAN Nicdao-Henson, 1982• residing in the research setting• researcher lives, sleeps and eats with the host• a form of pagdalaw-dalaw
• 28. PAMAMARAAN NG PANANALIKSIK 
• 1 PAKIKISALAMUHA & PAKIKISANGKOT 
• 2 PAGMAMASID 
• 3 PAGTATANUNG-TANONG 
• 4 PAKIKIPANAYAM SA MGA PILING TAGABATID
• 29. OUR REFERENCES
• Amaryllis T. Torres in Sikolohiyang Pilipino: Teorya, metodo, at gamit. 
• Rogelia R. Pe-Pua (Ed.) (1989) UP Press.Carmen E. Santiago (1975) in Sikolohiyang Pilipino: Teorya, metodo, at gamit. 
• Rogelia R. Pe-Pua (Ed.) (1989) UP Press.Grace O. Oteza (1997). Pakikipagkwentuhan: Isang pamamaraan ng sama-samang pananaliksik, pagpapatotoo, at pagtulong sa Sikolohiyang Pilipino. PPRTH Occasional Papers Series 1997, No. 1.
• 
  

Infographics - Implications for Sikolohiyang Pilipino

Mula sa - http://buklodisip.weebly.com/san-na-si-sp.html

Sa'n Na Si SP?

Sa pamamagitan ng Sa'n Na Si SP, naglalayon ang UP Buklod-Isip na makatulong 

sa paglalathala at pamamahagi ng mga bagong pag-aaral ukol sa 

Sikolohiyang Pilipino (SP). Ang mga pag-aaral na ito ay ibinabahagi sa 

porma ng komiks upang maka-engganyo ng mas maraming mambabasa. 

Sa kasalukuyan, nakapaglabas na ng limang Sa'n Na Si SP posters ang Bukluran.

Translation

(Where is SP? Through where is SP, UP Buklod-Isip aims to help in the 

publication and distribution of new researches and studies on Filipino 

Psychology. These studies are shared through comics form to attract more

readers. At present, there are already 5 posters of Where is SP that has been 

released.)

Ang UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP ay 

isang pang-akademikong organisasyon ng mga mag-aaral ng sikolohiya. 

Pangunahin sa mga isinusulong nitong samahan ay ang pagtataguyod at 

pagpapalaganap ng Sikolohiyang Pilipino (SP), isang sikolohiyang sumasalamin 

sa diwa ng sambayanang Pilipino, at tumutugon sa mga pangangailangan at 

adhikain nito; isang sikolohiyang malaya, mapagpalaya, at mapagpabagong-isip.

Translation

(The UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP is an

academic organization of students in Psychology  

at the University of the Philippines (UP). Among the priorities 

of the organization includes the support and promotion of Filipino Psychology,

a psychology that reflects the Filipino consciousness, respond to their needs and 

aspirations; a psychology that is free, empowering and that encourages change of

consciousness.)

Infographics - Filipino Social Relationships

Mula sa - http://buklodisip.weebly.com/san-na-si-sp.html

Sa'n Na Si SP?

Sa pamamagitan ng Sa'n Na Si SP, naglalayon ang UP Buklod-Isip na makatulong 

sa paglalathala at pamamahagi ng mga bagong pag-aaral ukol sa 

Sikolohiyang Pilipino (SP). Ang mga pag-aaral na ito ay ibinabahagi sa 

porma ng komiks upang maka-engganyo ng mas maraming mambabasa. 

Sa kasalukuyan, nakapaglabas na ng limang Sa'n Na Si SP posters ang Bukluran.

Translation

(Where is SP? Through where is SP, UP Buklod-Isip aims to help in the 

publication and distribution of new researches and studies on Filipino 

Psychology. These studies are shared through comics form to attract more

readers. At present, there are already 5 posters of Where is SP that has been 

released.)

Ang UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP ay 

isang pang-akademikong organisasyon ng mga mag-aaral ng sikolohiya. 

Pangunahin sa mga isinusulong nitong samahan ay ang pagtataguyod at 

pagpapalaganap ng Sikolohiyang Pilipino (SP), isang sikolohiyang sumasalamin 

sa diwa ng sambayanang Pilipino, at tumutugon sa mga pangangailangan at 

adhikain nito; isang sikolohiyang malaya, mapagpalaya, at mapagpabagong-isip.

Translation

(The UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP is an

academic organization of students in Psychology  

at the University of the Philippines (UP). Among the priorities 

of the organization includes the support and promotion of Filipino Psychology,

a psychology that reflects the Filipino consciousness, respond to their needs and 

aspirations; a psychology that is free, empowering and that encourages change of

consciousness.)

Filipino Psychology - Concepts and Methods

• 
  

Filipino Psychology Concepts and Methods 
by Robert E. Javier Jr., PhD
Associate Professor
Department of Psychology
De La Salle University - Manila


 

Filipino psychology concepts and methods from yanloveaprilbordador

• 2. What is Filipino Psychology? It is an Indigenous Psychology The scientific study of the ethnicity, society and culture of a people and the application to psychological practice of indigenous knowledge rooted in the people’s ethnic heritage and consciousness. Virgilio G. Enriquez (1994). Pagbabangong-Dangal: Indigenous Psychology & Cultural Empowerment. Akademya ng Kultura at Sikolohiyang Pilipino: Lungsod ng Quezon.
• 3. Distinctions among the forms of Psychology in the Philippines Sikolohiya sa Pilipinas Psychology in the Philippines Sikolohiya ng mga Pilipino Psychology of Filipinos Sikolohiyang Pilipino Filipino Psychology Virgilio G. Enriquez (1976) in Sikolohiyang Pilipino: Teorya, metodo at gamit. Rogelia Pe-Pua (Ed.) (1989) University of the Philippines Press: Quezon City.
• 4. Sikolohiya sa Pilipinas Psychology in the Philippines refers to a series of events related to the field of psychology in the Philippines. (e.g. number of degree programs and journals, the amount of research conducted) ang pinakamalaki o kabuuang anyo ng sikolohiya sa kontekstong Pilipino.
• 5. Sikolohiya ng mga Pilipino Psychology of Filipinos refers to any theories or knowledge of Filipino nature regardless of source, Western or local palasak na anyo sapagkat pinakakaraniwan o madaling makita.
• 6. Sikolohiyang Pilipino Filipino Psychology refers to a psychology based on the Filipino’s true thoughts, feelings, behaviors and must derive from indigenous Filipino sources, language, and methods. nilalayong anyo, sikolohiyang bunga ng karanasan, kaisipan at oryentasyong Pilipino
• 7. Limits of Western Concepts & Methods Issue Applicability of the Western theories and principles taught as well as the research concepts and methods used in the Philippine setting. Timothy Church (1985) in Indigenous Psychology: A Book of Readings. V.G. Enriquez (Ed.) Akademya ng Sikolohiyang Pilipino: Quezon City.
• 8. Limits of Western Concepts & Methods The limits of Western social research methods in rural Philippines: The need for innovation Gloria D. Feliciano (1965) in Sikolohiyang Pilipino: Teorya, Metodo at Gamit. Rogelia Pe-Pua (Ed.) (1989) University of the Philippines Press: Quezon City.
• 9. Limits of Western Concepts & Methods The limits of applicability of Western concepts, values and methods in the social sciences to the concrete realities of Asian societies. Augusto C. Espiritu (1968) in Indigenous Psychology: A Book of Readings. V.G. Enriquez (Ed.) (1990) Akademya ng Sikolohiyang Pilipino: Quezon City.
• 10. Sikolohiyang Pilipino from a movement to an academic discipline Principal emphasis in psychology Identity and national consciousness Social awareness and involvement Psychology of language and culture Applications & bases of Filipino psychology (health practices, agriculture, art, religion) Virgilio G. Enriquez (1992). From colonial to liberation psychology: The Philippine experience. University of the Philippines Press. QC
• 11. Primary areas of protests of Sikolohiyang Pilipino It is against a psychology that perpetuates the colonial status of the Filipino mind a psychology used for the exploitation of the masses the imposition of psychologies developed in foreign countries
• 12. Positions of Sikolohiyang Pilipino On psychological practice conceptualization of psychological practice in a Philippine context (industriya vs. kabuhayan; klinika vs. kalusugan) concerned with folk practices, indigenous techniques of healing, popular religio-political movements
• 13. Positions of Sikolohiyang Pilipino On Science – Humanism issue utilizes scientific methodology in the study of psychological phenomena concerned not only with the universal validity of psychological science but also in utilizing such for the purpose of serving the interest of all mankind, affording protection to the disadvantaged
• 14. Positions of Sikolohiyang Pilipino On Mentalism - Behaviorism issue uses both phenomenological & behavioristic concepts, but lesser emphasis on individual experience and greater emphasis on the collective experience attaches greater importance to kamalayan, subsidiary importance to ulirat
• 15. Positions of Sikolohiyang Pilipino On Analysis – Wholeness Issue methodologically leans on the side of analysis but interprets the result of analysis with a bias for wholeness (social context, political implications, cultural meaning of the study)
• 16. Sikolohiyang Pilipino is a ‘taong-bahay’ Metaphor Sikolohiyang Pilipino can be explained through a metaphor: (a characteristic way of clarifying concepts) – difference between tao sa bahay (person in the house) and taong-bahay (house person).
• 17. Sikolohiyang Pilipino is a call for the exercise of care in the adoption of foreign theories… “uncritical rejection is just as dangerous as uncritical acceptance of Western theories” for example: psychological problems are the same anywhere however, the sources of such problems differ greatly
• 18. Lines of filiations in Philippine psychological thought Academic-scientific psychology: Western Academic-philosophical psychology: Clergy Ethnic psychology: Indigenous psychology Psycho-medical system: Religion - cohesive element and explanation. Zeus A. Salazar (1981) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon at Ma. Assumpta David (1985). National Bookstore, Inc.: Manila.
• 19. Psychology: the Western tradition Academic-scientific psychology: Wilhelm Wundt, the German tradition University of the Philippines (1908) and other American traditional schools Academic-philosophical psychology: Thomistic philosophy and psychology University of Santo Tomas (1611)
• 20. Ethnic psychology Native psychological thought Indigenous psychology: kinagisnan and katutubong sikolohiya. Psychology of Filipinos - perceived ethnic traits, as observed by foreigners or as felt and expressed by Filipinos. The practice of psychology by Filipinos – techniques of enculturation, socialization.
• 21. Psychology: the Filipino traditionEthnic psychology Kinagisnang sikolohiya the subconscious psychology imbedded in the native language, art, music, culture and religion (one has been born into; unaware). e.g. kaluluwa at ginhawa Zeus A. Salazar (1977) in Sikolohiyang Pilipino: Teorya, metodo, at gamit. Rogelia Pe-Pua (Ed.) (1989). University of the Philippines Press: Quezon City.
• 22. Psychology: the Filipino traditionEthnic psychology Katutubong sikolohiya psychology worked out by Filipinos with indigenous elements as basis (innate to the Filipino) e.g. Kartilya of the Katipunan, Jose Rizal, Hermano Pule, Isabelo de los Reyes. Katutubong sikolohiya and Kinagisnang sikolohiya constitute Katutubong sikolohiya
• 23. Psychology: the Filipino traditionEthnic psychology Psychology of Filipinos- based on mainly Western system of thought e.g. Spanish: Pigafetta’s quite objective observation of the Filipinos in the Visayas (impressed by them); American: Worcester’s view of the Filipinos as distinct ethnic groups different from one another as Christian and non-Christian (pagans and Moros).
• 24. Psychology: the Filipino traditionEthnic psychology Practice of psychology by Filipinos: a. indigenous techniques of enculturation/ socialization, e.g. myths for social control, or as affected by Christianity or Islam. b. proto-clinical practice, e.g. tagapayo, manghuhula, ancient techniques of group therapy that are still present (alternating chants during wakes, poetry, consensus).
• 25. Psychology: the Filipino tradition Ethnic psychology Psycho-medical system: religion as cohesive element and explanation. (1565) Babaylan or Catalonan techniques of healing; disease theory, causation, therapy. (1650) Messianic movements (1730) Herbolaryo (1900) Espiritista
• 26. Filipino psychological knowledge Filipino Language use as a tool for identifying/rediscovering indigenous concepts e.g. study of diwa (psyche), refers to the wealth of ideas implied by the philosophical concept of “essence”
• 27. Filipino Language“Enriquez does his theorizing in Filipino anddoes his writing in Pilipino; merely as a heuristicdevice, a discovery procedure… returning to the‘deep structure’ of the language… Enriquezworked in an area where Filipinos are mostadept, where the language has a rich vocabularyof feeling and sentiment.”Andrew B. Gonzales (1982) in Indigenous Psychology: A book of readings.V.G. Enriquez (Ed.) Akademya ng Sikolohiyang Pilipino: Quezon City.
• 28. Language, a Heuristic Tool Methods: Ethnography, Language Analysis, Semantics, Introspection Language provided the instrument to refine the tools of research so as to discover categories and subcategories which would be lost to a Western English-speaking researcher…
• 29. Filipino, the Philippine lingua francaThe issue of national language has long beenresolved by the Filipino masses through theiruse and propagation of a language based on theManila lingua franca, Manila being the seat ofgovernment, the business hub, melting pot,center of history.Virgilio G. Enriquez & Elizabeth P. Marcelino (1984). Neo-colonial politicsand language struggle in the Philippines. Akademya ng SikolohiyangPilipino: Quezon City.
• 30. Language & Knowledge System of communication summing-up our lived experiences Social interaction expressing our thoughts and feelings Spoken language from bodily gestures to linguistic acts specialized speech apparatus primary medium of communication
• 31. Thinking & Language Interdependence of knowledge & language, i.e. the thinking process cannot work independently of language Language is not a neutral system of signs nor is it value-free, i.e. it is partisan to the values, perspectives, and rules of cognition of a particular class or society
• 32. Language, history, and socio-economic-cultural life Specific historical features and socio-economic- cultural conditions shape the thinking and language of a people, giving distinctive meanings and value judgments to their words. Indigenous language, genuine vehicle of the innermost thoughts and intimate feelings of a people bound by a common historical heritage and a specific socio-economic-cultural environment.
• 33. Psychological concepts and human behavior The formation of psychological concepts is the more important stage in the entire process of understanding human behavior. These concepts lay the foundation for the formation of indigenous psychological theories and models of analysis that correspond more fully to the realities of the life and culture of a society.
• 34. Development of technical terminology in Filipino Psychology System of affixation in the Filipino language a resource for terminology development The meaning changes because of the use of affixes (suffixes, prefixes, infixes, postfixes) paki, mang, mapa, ika, ipang, ma, ka, maka Zeus A. Salazar (1981) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon at Ma. Assumpta David (1985). National Bookstore, Inc.: Manila
• 35. Development of technical terminology in Filipino Psychology Direct borrowing (saling-angkat) perception (L) persepsyon psicologia (S) sikolohiya Surface assimilation (saling-paimbabaw) reinforcement - reimporsment Grammatical translation (saling-panggramatika) social interaction – interaksyong sosyal
• 36. Development of technical terminology in Filipino Psychology Loan translation (saling-hiram) defense mechanism mekanismong pananggalang Word invention (salitang likha) masturbation – mag-isang pagpaparaos Abbreviated words (salitang daglat) STM short term memory PUP Panukat ng Ugali at Pagkatao
• 37. Development of technical terminology in Filipino Psychology Parallel translation (salitang-tapat) relationship = pakikisalamuha Indigenous-concept oriented translation (salitang taal) kapwa: hindi ibang-tao, ibang-tao Amalgamated translation (salitang sanib) mahay (Cebuano), nagmamahay
• 38. Development of technical terminology in Filipino Psychology Categorization of words and concepts Foreign concepts (konseptong banyaga) home for the aged Superficial assimilation (paimbabaw na asimilasyon) reinforcement – gantimpala, ‘may napala’ Labeling (pagbibinyag) utang-na-loob - reciprocity hiya - shame pakikisama - comradeship
• 39. Development of technical terminology in Filipino Psychology Categorization of words and concepts Semantic indigenization (pag-aandukha) paniniyansing, tambayan (stand by) Semantic delimitation (pagtatakda) gunita – recall, alaala – memory personality is personalidad not pagkatao Indigenous concepts (katutubong konsepto) saling-pusa (informal member) pagka-pikon (to be peeved)
• 40. Kapwa, a core concept in Filipino Psychology The Filipino language provides a conceptual distinction in several levels and modes of social interaction (antas ng pagtutunguhan). Eight behaviorally recognizable levels under two general categories in Filipino were identified (ibang-tao; hindi ibang-tao). Carmen E. Santiago and Virgilio G. Enriquez (1976) in Sikolohiyang Pilipino: Teorya, metodo at gamit. Rogelia Pe-Pua (Ed.) (1989) University of the Philippines Press: Quezon City.
• 41. Kapwa, a core concept in Filipino Psychology Ibang-tao (outsider) pakikitungo (amenities, civility) pakikisalimuha (‘mixing’) pakikilahok (joining, participating) pakikibagay (conforming) pakikisama (adjusting) Hindi ibang-tao (one-of-us) pakikipagpalagayang-loob (mutual trust) pakikisangkot (getting involved) pakikiisa (full trust, oneness, fusion)
• 42. Kapwa, the shared inner self Kapwa (English: both, fellow being, others) others is used in opposition to the ‘self’ implies the recognition of the ‘self’ ‘self’ as a separate identity Kapwa in Filipino a recognition of shared identity an inner self shared with others the ‘ako’ (ego) and the ‘iba sa akin’ (others) are one and the same in kapwa psychology
• 43. Kapwa, a core concept in Filipino Psychology Pakikitungo, pakikipagkapwa are mutually replaceable in taxonomic analysis, either covers the entire lexical domain. Pakikipagkapwa, more theoretically fertile concept when analyzed semantically; much deeper and profound in its implications as it means accepting and dealing with the other person as an equal.
• 44. Pakikiramdam: the pivotal aspect of kapwa refers to heightened awareness, sensitivity ‘feeling for another’ a kind of emotional a priori an active process involving great care and deliberation manifested in ‘hesitation to react, inattention to subtle cues, and non-verbal behavior in mental role-playing Rita H. Mataragnon (1987) in From colonial to liberation psychology: The Philippine Experience. Virgilio G. Enriquez (Ed) (1992) UP Press.
• 45. Pakikiramdam: the pivotal aspect of kapwa Pakiramdam is necessarily tied to the operation of all Filipino surface values: pakikisama, hiya, utang na loob The improvisatory character of pakikiramdam is operative in bahala na lakas ng loob, pakikibaka The centrality of pakiramdam in behavioral and interpersonal domains: biro-lambing-tampo.
• 46. The Development of Sikolohiyang Pilipino Knowledge Major goals of Sikolohiyang Pilipino pagsasakatutubo (indigenization) pagka-agham (science) pagka-Pilipino (Filipino identity) Mario San Buenaventura (1983) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon at Ma. Assumpta David (1985). National Bookstore, Inc.: Manila
• 47. The Development of Sikolohiyang Pilipino Knowledge The project of Sikolohiyang Pilipino development of indigenous psychological concepts utilization of indigenous research methods creation of authentic and appropriate social scientific psychology Steven Rood (1985) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon at Ma. Assumpta David (1985). National Bookstore, Inc.: Manila
• 48. Research Approaches Experimental - adherence to predetermined set of procedures Survey – conform to an informal agreement with respondents Participatory – negotiate issues jointly as they arise Indigenous – seek to enhance awareness as one-with-the-other
• 49. Indigenous Research Cross-Indigenous Psychology fuses the modern and the traditional i.e. using scientific methods and ensuring that they are culturally appropriate. Sikolohiyang Pilipino utilizes and borrows concepts from both the modern and traditional cultural systems.
• 50. Approaches in the development & utilization of indigenous viewpoints Indigenization from within basis: the indigenous direction: outwards culture-as-source Indigenization from without basis: the exogenous direction: inwards culture-as-target
• 51. Indigenization from without Content indigenization translation of imported materials Theoretic indigenization Indigenization as strategy Culture assimilation indigenous versions of imported systems
• 52. Indigenization from within Identification of indigenous concepts, methods, theories Semantic elaboration Indigenous codification re-codification Systematization/explication of implied theoretical frameworks Application/use
• 53. Using the culture as source Indigenization from within necessarily implies the need for cultural revalidation a demand for concepts and methods which are culturally appropriate, scientifically valid
• 54. Traditional Filipino indigenous psychology and culture Language ethnolingguistic groups, multilingual people Leisure laro, laruan, palaro (patintero, sipa, piko) Cuisine adobo, bistik, dinuguan at puto, halo-halo Law
• 55. Traditional Filipino indigenous psychology and culture Religion belief in a supreme being (Batlaya) respect for nature (spirits dwell in nature) reverence for ancestry (bulol, anito, ninuno)
• 56. Traditional Filipino indigenous psychology and culture Religion underscores the importance of establishing close interpersonal relations with one’s family, relatives and fellowmen (kapwa) highly-developed sense of values: courage, cleanliness, courtesy, control and the family
• 57. Traditional Filipino indigenous psychology and culture Religion indigenous morality: profound concept of pagkamakatao babaylan (priestess), dambana (shrine) rituals and symbols for good (benevolent diwata) and evil (malevolent aswang)
• 58. Traditional Filipino indigenous psychology and culture Manuscripts, memories, mummies lost bell of Balangica, baybayin (alibata), burial grounds in Sagada Misa, mesa, mamimista, mamimis kita Foreign words subsumed in the structure of the Filipino language
• 59. Traditional Filipino indigenous psychology and culture Names: Sinag Liwayway (T), Dawani Paros (B), Janatyan Ahaddas (Y), Hamili Ayo (C), Sudi Amor (I) Literature: Francisco Balagtas, Ka Amado Theater and Film: Fernando Poe Jr. Tagalog movies shown in theaters from Batanes to Jolo
• 60. Traditional Filipino indigenous psychology and culture Medicine lason vs. gamot, synthetic pesticides have gone semantic transformation- result of massive promotion during the Marcos’ Green Revolution project herbal medicine, medicinal plants, hilot, concepts attributing illness to displaced organs that have to be massaged back into its correct position
• 61. Traditional Filipino indigenous psychology and culture Music and Arts: Sarong Banggi (B), Ati Cu Pung Singsing (P), Pamulinawen (I), Pobreng Alindahaw (C), Dandansoy (H), Salidumay (S); Kulilal Ensemble of Palawan, Kutyapi Artists of Maguindanao Rituals and Ceremonies: agimat (talisman), mutya (charm), gayuma (spell), anting-anting (amulet); bulong (whisper); sapi (spirit possession)
• 62. Traditional Filipino indigenous psychology and culture Methods: doing diagnosis psychodiagnostician determine culturally-defined cause of affliction through patawas, pagbatbat/pag-usisa, pagpakot, pamulso. beliefs in sapi, matanda, nuno, dwende.
• 63. Traditional Filipino indigenous psychology and culture Meanings: Hiyang – (compatible, suited) in indigenous medical practice, it means compatibility of the treatment and medicine with the individual. Lagnat laki (‘growing-up’ fever); Lugaw is perceived as ‘food for the sick’
• 64. Traditional Filipino indigenous psychology and culture Genetic diversity of indigenous plants e.g. varieties of rice grains nurtured through centuries by indigenous people Herbal knowledge e.g. pito-pito, herbal tea from seven leaves: bayabas, banaba, alagao, kulantro, mango, pandan – use to detoxify the body.
• 65. Philippine cultural studies Perspectival and Interpretive Models absolutist position - assumes the basic congruence of psychological phenomena across humankind relativist position – assumes differences across cultures, if not the uniqueness of each one
• 66. Philippine cultural studiespangkami (reactive relativist), assumes the utilityof an alien frame of referencepantayong pananaw (ethnocentric), assumes theabsolutist indigenous perspectiveuniversalist position implied by the kapwa andcross indigenous orientation of SikolohiyangPilipino
• 67. Philippine cultural studies Universalist position assumes that basic psychological processes are likely to be common features of human life everywhere, yet their manifestations are likely to be influenced by culture
• 68. Philippine cultural studies Emic approach (phonemic) the need to understand a culture from its own perspective (using natural taxonomies) Etic approach (phonetic) the discovery of psychological universal
• 69. Filipino intellectual tradition Philosophical traditions and paradigms of science as neither Eastern nor Western The West does not have a monopoly of scientific standards, in fact science evolved from Eastern intellectual traditions Filipino intellectual traditions: the Ma’aram, si Pilosopong Tasyo
• 70. Filipino intellectual tradition Filipino philosophy of science incorporates the demands of empirical validation from reliability and validity to affirmability and authenticity. Levels of validity & scientific standards katatagan (replicability, reliability) katapatan (multiple operationism, validity) patibay (certification) patotoo (affirmability, attestability) patunay (authenticity)
• 71. Filipino indigenous theories Filipino concepts and models of personality The five elements of the Ma’aram concept of pagkatawo (personhood): ginhawa (vital principle) buot (perception) isip (mind) dungan (sleep spirit) kalag (life spirit)
• 72. Filipino indigenous theories Filipino concepts and models of personality Three elements in Baltazar’s model: bait (sanity) muni (reflection) hatol (judgment)
• 73. Filipino indigenous theories Filipino concepts and models of personality The four elements in Covar’s concept of Filipino personhood: kaluluwa (spirit) budhi (conscience) katauhang panlabas, external appearance katauhang panloob (innermost being)
• 74. Filipino indigenous theories Filipino social interaction theory Levels and modes of social interaction rooted in Filipino collectivist culture which have been identified using ethnoscientific field methods. Kapwa, a core concept in Filipino social psychology. Pakikipagkapwa is accepting, dealing with the other person as an equal.
• 75. Filipino indigenous concepts Filipino concept of justice Tagalog, Ilongos, Cebuanos, Pampangos use a common word for justice, katarungan, derived from the Visayan root tarong means straight, upright, appropriate, correct, and for right, we use karapatan, whose root is dapat signifying fitting, appropriate, correct i.e. justice is related to right Jose W. Diokno (1983) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon at Ma. Assumpta David (1985). National Bookstore, Inc.: Manila
• 76. Research Models Models of data collection Self-orientation Experimenter-orientation Reactive-orientation Mutual-orientation Linda L. Viney (1988) in Pagbabangong-dangal: Indigenous psychology and cultural empowerment. Virgilo G. Enriquez (Ed.) 1994. Akademya ng Sikolohiyang Pilipino. Quezon City.
• 77. Research Models Models of data collection Self-orientation Model: the data collector and contributors relate to the other only to the extent of waiting until the other stops responding, e.g. laboratory-based studies of memory. Communication is not taking place between them through socially shared interpretations or common constructs.
• 78. Research Models Models of data collection Experimenter-orientation Model: the data collectors appear to influence while only the data contributors appear to be influenced, e.g. Asch’s person perception study; an imbalance of power in favor of data collectors who appear to define the experimental situation.
• 79. Research Models Models of data collection Reactive-orientation Model: the participants in the data collection are reacting to what is currently taking place between them, e.g. verbal conditioning research; yet the capacities of both data contributors and collectors to construe are assumed to be unimportant and are ignored.
• 80. Research Models Models of data collection Mutual-orientation Model: the data collector and contributor give something to, and gain something from the data collection, e.g. Piaget’s early research on conservation. Indigenous psychology research uses this model as the cultural researcher is a culture bearer himself.
• 81. Research ModelsResearcher-Researchee Relationship Model Scale of the Researcher Iskala ng Mananaliksik Scale of the Relationship or Interaction between the Researcher and the Researchee Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok Carmen E. Santiago & Virgilio G. Enriquez (1975) in Sikolohiyang Pilipino: Teorya, metodo, at gamit. Rogelia E. Pe-Pua (Ed.). UP Press.
• 82. Santiago-Enriquez Research ModelResearcher-Researchee Relationship Model Scale of the Researcher Iskala ng Mananaliksik These are methods used by the researcher in generating data that are tried and tested and are culturally sensitive and appropriate in doing research with Filipinos.
• 83. Santiago-Enriquez Research ModelResearcher-Researchee Relationship Model Scale of the Relationship or Interaction between the Researcher and the Researchee Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok The level of interaction between the researcher and the researchee significantly determines the quality of data obtained.
• 84. Santiago-Enriquez Research ModelResearcher-Researchee Relationship Model Levels of Relationship There are eight levels of interaction which range from the relatively uninvolved civility of pakikitungo to the total sense of identification in pakikiisa. These eight levels of interaction can be divided into two categories: the ibang-tao (outsider) and the hindi ibang-tao (one-of-us).
• 85. Santiago-Enriquez Research ModelResearcher-Researchee Relationship Model Levels of Relationship Ibang-tao category (outsider) pakikitungo (amenities, civility) pakikisalimuha (interaction) pakikilahok (participation, joining) pakikibagay (conforming) pakikisama (adjusting, being along with)
• 86. Santiago-Enriquez Research ModelResearcher-Researchee Relationship Model Levels of Relationship Hindi ibang-tao category (one-of-us) pakikipagpalagayang-loob (mutual trust) pakikisangkot (active involvement) pakikiisa (full trust)
• 87. Filipino indigenous research methods Collective indigenous method partakes of the characteristics of: a community dialogue focused group discussion natural cluster interview group attestation puts premium on: cultural appropriateness an ordinary get-together
• 88. Filipino indigenous research methods Approaches & Techniques Pakapa-kapa (‘groping,’ a field method) Pagtatanong-tanong (asking questions) Pakikiramdam (shared sensitivities) Pakikialam (concerned interference) Pakikilahok (participation) Pakikisangkot (integral involvement) Pagdalaw-dalaw (casual but repeated visits)
• 89. Sikolohiyang Pilipino research approaches and techniques Pakapa-kapa an approach characterized by groping, searching, probing into an unsystematized mass of social and cultural data to be able to obtain order, meaning, and directions for research. Carmen E. Santiago (1975) in Sikolohiyang Pilipino: Teorya, metodo, at gamit. Rogelia R. Pe-Pua (Ed.) (1989) UP Press Amaryllis T. Torres in Sikolohiyang Pilipino: Teorya, metodo, at gamit. Rogelia R. Pe-Pua (Ed.) (1989) UP Press
• 90. Sikolohiyang Pilipino research approaches and techniques Pakapa-kapa implies an exploration into cultural, social or psychological data without the chains of overriding theoretical framework borrowed from observations outside the focus of investigation. can be related to unobtrusive techniques because the actual procedures for collecting information may range from observation, documentation, intervention, participation.
• 91. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach interaction techniques, levels of relationship mula paninimbang hanggang malalimang pakikipagpalagayang-loob. Erlinda Nicdao-Henson (1977) in Sikolohiyang Pilipino: Teorya, metodo, at gamit. Rogelia R. Pe-Pua (Ed.) (1989). UP Press: QC. Josefina B. San Juan & Resurrecion Soriaga (1985) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon & Ma. Assumpta David (Ed.) (1985) National Bookstore Inc.: Manila.
• 92. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Panunuluyan: ang kontekstong pisikal at teknolohikal. Pakikipagkapwa: ang batayang panlipunan ng pakikipanuluyan.
• 93. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Makataong pakikipag-ugnayan: pagdalaw, paninirahan, pananahanan, pakikisuno. Pakikibagay: pakikitulog at pakikikain. Pakikiramdam at paninimbang: paraan at batayan ng pakikipagpalagayang-loob.
• 94. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Pakikiramdam, paggamit ng damdamin, mata at pandinig upang maintindihan o mabasa ang ibig ipahiwatig ng kausap na ipinahahayag sa pamamagitan ng kilos, parinig at matalinhagang salita (talas ng pakiramdam).
• 95. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Pakikiramdam could serve as a personality disposition, as a situational behavior, as a coping mechanism; closely related to many general psychological concepts such as empathy and sensitivity. Rita Mataragnon (1982) in Sikolohiyang Pilipino: Isyu, pananaw, at kaalaman. Allen Aganon and Ma. Assumpta David (Ed.) (1985). National Bookstore Inc.: Manila
• 96. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Paninimbang: damdamin at isipan (sentido komon) ang pinaiiral dito at anuman ang namasid, nadama, o napakiramdaman ay aangkupan ng tugong-kilos, subalit iniisip ang kahalagahan at kabutihang maidudulot ng katugunang ito (pagtutumbas).
• 97. Sikolohiyang Pilipino research approaches and techniques Panunuluyan approach Pamamaraan panimulang pagsasanay paglalakbay at pakikisuno paghimpil sa pook pagtingin-tingin sa maaaring panuluyan paghanap ng tulay pagdalaw sa pakikipanuluyan
• 98. Sikolohiyang Pilipino research approaches and techniquesPanunuluyan approach Pagsasakatuparan pagbati at pagpapakilala pag-aayos ng mga dala-dalahan pakikipagpalagayan pagtulong-tulong pagpalit-palitang paggamit ng mga metodo paggawa ng pananaliksik pamamaalam at pasasalamat
• 99. Sikolohiyang Pilipino research approaches and techniquesPanunuluyan approach Suliraning etikal pagsasabi ng layunin ng pananaliksik pagkasangkapan sa pagkakaibigan pagsasabi sa kinalabasan ng pananaliksik paghingi ng pahintulot pagtanaw ng utang na loob/pamemerwisyo pagbubunyag ng natuklasang katiwalian
• 100. Sikolohiyang Pilipino research approaches and techniques Pagtatanong-tanong Method Pagtatanong-tanong, Filipino word for “asking questions,” the repetition of ‘tanong’ to ‘tanong- tanong’ indicates seriousness of purpose, one is truly determined to get answers to ones questions. Rogelia R. Pe-Pua (1989). International Journal of Intercultural Relations, Vol. 13, pp 147-163. Pergamon Press: USA
• 101. Sikolohiyang Pilipino research approaches and techniquesPagtatanong-tanong MethodMajor Characteristics – Participatory in nature – Equality of status – Appropriate and adaptive – Integrated with other indigenous methods
• 102. Sikolohiyang Pilipino research approaches and techniques Pagtatanong-tanong Method Preparation: pagtatanong-tanong is part of everyday casual interaction, researcher must plan very well for certain conditions, consider convenience and comfort of informants, their language, norms, values, and background (history, within/between group differences, activities, policies).
• 103. Sikolohiyang Pilipino research approaches and techniquesProcedure of pagtatanong-tanongGet to know the people, place, lifestyleGreet informants, give credentials (name the go- between)Go tell them the purpose of the studyGive an estimate of the expected length of the sessionGuide questions are used when necessaryGoodbye and thank you is not abrupt
• 104. Sikolohiyang Pilipino research approaches and techniquesPrinciples of pagtatanong-tanongThe level of the relationship that exists betweenthe researcher and the informant significantlyinfluences the quality of data obtained(Santiago-Enriquez Model).The language of the respondent is used in theconduct of pagtatanong-tanong.
• 105. Sikolohiyang Pilipino research approaches and techniquesPrinciples of pagtatanong-tanongThe use of pakikiramdam as ‘feeling for another’(cultural sensitivity), through this the researcherknows when to ask or avoid questions, interpretsa ‘yes’ for a ‘no’.The equality of status is maintained, as it is adialogue (informant is a kausap or personspoken with) not an interview.
• 106. Sikolohiyang Pilipino research approaches and techniquesPrinciples of pagtatanong-tanongThe issue of reliability: consistency of responsecan be checked by repeating the question in adifferent way.The problem of investigator bias and datacontamination can be solved by having morethan one person do the pagtatanong-tanong.
• 107. Sikolohiyang Pilipino research approaches and techniquesPrinciples of pagtatanong-tanongRepeated sampling from as many informants aspossible can produce commonalities of lexicaldomain which can then constitute a ‘construct.’Familiarity with the language, values, culturalnorms, will optimize accuracy and relevance ofinterpretations.
• 108. Sikolohiyang Pilipino research approaches and techniquesPakikipagkwentuhan MethodKuwentuhan is an occasion for exchange ofinformation, ideas, insights, and opinions also itis a sharing of beliefs, thoughts, andexperiences.Roberto E. Javier Jr. (2004). Methodological Properties ofPakikipagkwentuhan. DLSU-URCO Research Project Report.
• 109. Sikolohiyang Pilipino research approaches and techniquesPakikipagkwentuhan MethodOral (pasalita)Written (pasulat)Transmitted (pasalin-salin) through timeRequest (paki – paghingi ng pahintulot)
• 110. Sikolohiyang Pilipino research approaches and techniquesPakikipagkwentuhan MethodPakikipagkwentuhan is an informal, free, as wellas a social process of exchanging information,thoughts, and knowledge that is part of humandaily activities.Grace O. Oteza (1997). Pakikipagkwentuhan: Isang pamamaraan ng sama-samang pananaliksik, pagpapatotoo, at pagtulong sa Sikolohiyang Pilipino.PPRTH Occasional Papers Series 1997, No. 1.
• 111. Sikolohiyang Pilipino research approaches and techniquesProcedure of pakikipagkwentuhan initially make visits (padalaw-dalaw) before living-in the community (panunuluyan) introduce yourself to the community invite yourself to community gatherings initiate a conversation when in a natural cluster invest time in story sharing sessions
• 112. Sikolohiyang Pilipino research approaches and techniques Principles of pakikipagkwentuhan may pakikipagkapwa sa kwentuhan may ‘paki’ ang kalahok sa kwento may pakinabang sa kwentuhan libangan linangan ng kaalaman lunas sa karamdaman
• 113. Sikolohiyang Pilipino research approaches and techniques Principles of pakikipagkwentuhan collective orientation (pananaliksik na sama-sama) contains the process of validation (pagpapatotoo) construction of social reality (pagbubuo) cluster as unit of analysis (pagsali sa likas na umpukan)
• 114. Sikolohiyang Pilipino research approaches and techniques Principles of pakikipagkwentuhan with a topic to talk about but without a theme (may pakay pero walang paksa) worth or value of story produced from the kwentuhan session (kwenta ng kwento)
• 115. Sikolohiyang Pilipino research approaches and techniques Principles of pakikipagkwentuhan Validity: trustworthiness not truth (mapagkakatiwalaan kaysa makatotohanan) Reliability: certification not consistency (process of pakikipagkwentuhan-indicator) (pagpapatotoo, pagpapatibay)
• 116. Sikolohiyang Pilipino research approaches and techniques Ginabayang Talakayan Method collective discussion technique ‘sama-sama’ orientation Roberto Galvez

Infographics - Construing Filipino Social Interaction

Mula sa - http://buklodisip.weebly.com/san-na-si-sp.html

Sa'n Na Si SP?

Sa pamamagitan ng Sa'n Na Si SP, naglalayon ang UP Buklod-Isip na makatulong 

sa paglalathala at pamamahagi ng mga bagong pag-aaral ukol sa 

Sikolohiyang Pilipino (SP). Ang mga pag-aaral na ito ay ibinabahagi sa 

porma ng komiks upang maka-engganyo ng mas maraming mambabasa. 

Sa kasalukuyan, nakapaglabas na ng limang Sa'n Na Si SP posters ang Bukluran.

Translation

(Where is SP? Through where is SP, UP Buklod-Isip aims to help in the 

publication and distribution of new researches and studies on Filipino 

Psychology. These studies are shared through comics form to attract more

readers. At present, there are already 5 posters of Where is SP that has been 

released.)

Ang UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP ay 

isang pang-akademikong organisasyon ng mga mag-aaral ng sikolohiya. 

Pangunahin sa mga isinusulong nitong samahan ay ang pagtataguyod at 

pagpapalaganap ng Sikolohiyang Pilipino (SP), isang sikolohiyang sumasalamin 

sa diwa ng sambayanang Pilipino, at tumutugon sa mga pangangailangan at 

adhikain nito; isang sikolohiyang malaya, mapagpalaya, at mapagpabagong-isip.

Translation

(The UP Bukluran sa Sikolohiyang Pilipino o UP BUKLOD-ISIP is an

academic organization of students in Psychology  

at the University of the Philippines (UP). Among the priorities 

of the organization includes the support and promotion of Filipino Psychology,

a psychology that reflects the Filipino consciousness, respond to their needs and 

aspirations; a psychology that is free, empowering and that encourages change of

consciousness.)