 DLSU-D Center for Applied Psychology and Student Wellness Center invite you to a Lecture/Workshop titled “Different Approaches in Handling Survivors.” As part of the short-term and long-term continuing preparations for natural and man-made disasters, we are calling anyone interested, especially those within Cavite and other neighboring towns, to join us. The lecture/workshop is focused mainly on psycho-social approaches. This is a FREE LECTURE/WORKSHOP and we have limited slots so you will have to register. To register, please call (046) 416-4531 loc.3075 or visit JFH 306 and look for Ricky Clores or Romelee Alegre. Schedules: December 10, 2013/ For Non-DLSU-D Community Session 1: 9:00 AM to 12:00 NN Session 2: 1:00 PM to 3:00 PM Speaker/Lecturer: Dr. Jocelyn Mercado of AUP Venue: Bulwagang Jose Basa December 11, 2013/ For DLSU-D Community Session 1: 9:00 AM to 12:00 NN Session 2: 1:00 PM to 3:00 PM Speakers/Lecturers: Dr.Evangeline Ruga Dr. Ann Margaret Martin Mr. Seigfred Gamueda Venue: Luis Aguado Viewing Room Source - http://www.dlsud.edu.ph/announcement/handlingsurvivorsSEMINAR.htm |
Friday, December 6, 2013
DLSU holds lecture/workshop on psycho-social approaches
Sunday, December 1, 2013
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
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.
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.
Tuesday, November 26, 2013
Monday, November 25, 2013
Orientation Workshop on Psychological First-Aid
Call for Volunteers:
PFD and MHPSS
Orientation Workshop for
Typhoon Yolanda Victims
26 November 2013, 3:30-5PM
Environmental Studies Institute
Miriam College, Katipunan Avenue
Loyola Heights, Quezon City
PFD and MHPSS
Orientation Workshop for
Typhoon Yolanda Victims
26 November 2013, 3:30-5PM
Environmental Studies Institute
Miriam College, Katipunan Avenue
Loyola Heights, Quezon City
Monday, November 18, 2013
Volunteer Opportunity to serve as Volunteers for Psychological First Aid
The Psychological Association of the Philippines (PAP) calls for volunteers for Psychological First Aid for survivors of Typhoon Yolanda.
Call
Nicole Gamo (Counselors)- 0927-614-1478 / 0927-606-7391
Dynes Asiatico (Trainors) - 63908- 817-8548 (pap_1962_08@yahoo.com)
Call
Nicole Gamo (Counselors)- 0927-614-1478 / 0927-606-7391
Dynes Asiatico (Trainors) - 63908- 817-8548 (pap_1962_08@yahoo.com)
Wednesday, November 13, 2013
WANTED: Psychologist to help for psychosocial intervention and stress debriefing
The Department of Education needs volunteers to help in conducting psychosocial intervention and stress debriefing for students and teachers affected by Typhoon Yolanda. DepEd is prioritizing health professionals with training on mental health & psychosocial intervention by National Center for Mental Health or accredited organizations.
Register : http://t.co/Rbys63OwYA #yolandaph
Monday, November 11, 2013
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.
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.
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