FILIPINO PSYCHOLOGY
Nino-Mhar Malana, RPm
Sikolohiyang Pilipino (Filipino psychology) refers to the psychology born out of the
experience, thought and orientation of the Filipinos, based on the full use of Filipino
culture and language. The approach is one of ‘‘ indigenization from within ’’
whereby the theoretical framework and methodology emerge from the experiences
of the people from the indigenous culture. It is based on assessing historical and
socio-cultural realities, understanding the local language, unraveling Filipino
characteristics, and explaining them through the eyes of the native Filipino. Among
the outcomes are: a body of knowledge including indigenous concepts, development
of indigenous research methods and indigenous personality testing, new directions in
teaching psychology, and an active participation in organizations among Filipino
psychologists and social scientists, both in the Philippines and overseas.
The beginnings of
disenchantment continued as Filipinos struggled to
assert their national and cultural identity.
Sikolohiyang Pilipino
(Filipino psychology)
In the 1960s, many Filipino intellectuals and
scholars were already sensitive both to the
From the beginning of the periods when the
inadequacy as well as the unfairness of the
Philippines was colonized by Spain, and then the
Western-oriented approaches to psychology. For
USA, academic psychology, or the psychology
instance, in the area of personality, the Western
taught in schools, was predominantly Western in
approach in research of not being enmeshed and
Filipino
bound by the culture being studied has resulted in
intellectuals, notably the two Philippine heroes
a characterization of the Filipino from the
Jose Rizal and Apolinario Mabini, expressed
‘ ‘ judgmental and impressionistic point of view
dissatisfaction at the pejorative interpretations of
of the colonizers ’ ’ (Enriquez, 1992, p. 57). For
Filipino behavior by Western observers. This
example, the predisposition to indirectness of
theory and in
methodology. Many
Filipino communication was regarded as being
What is Sikolohiyang Pilipino
dishonest and socially ingratiating and reflecting a
deceptive verbal description of reality (Lawless,
1969, cited in Enriquez, 1992) rather than a
concern for the feelings of others.
when Virgilio Gaspar Enriquez returned to the
Philippines from Northwestern University, USA
with a Ph.D. in Social Psychology and lost no time
in introducing the concept of Sikolohiyang Pilipino
Psychology).
Together
with
then-
chairman of the Department of Psychology at the
University of the Philippines (U.P.), Dr. Alfredo V.
Lagmay, Enriquez embarked on a research into the
historical
and
cultural
roots
thought and experience as understood from a
Filipino perspective (Enriquez, 1975). The most
It was in the early 1970s that this was initiated
(Filipino
Sikolohiyang Pilipino is anchored on Filipino
of
Philippine
Psychology.
important aspect of this definition is the Filipino
orientation. For centuries, Filipino behavior has
been analyzed and interpreted in the light of
Western theories. Since these theories are
inevitably culture-bound, the picture of the Filipino
has been inaccurate, if not distorted.
Enriquez (1985) later defined Sikolohiyang
Pilipino as ‘‘the study of diwa (‘psyche’),
which in Filipino directly refers to the wealth of
ideas referred to by the philosophical concept of
‘essence’ and an entire range of psychological
From these researches, a two-volume bibliography
concepts
from
on Filipino psychology and a locally developed
behavior’’.
awareness
to
motives
to
personality test, Panukat ng Ugali at Pagkatao
(Measure of Character and Personality), were
It must be stressed at the outset though that
produced. In 1975, Enriquez chaired the Unang
developing a particularistic psychology such as
Pambansang
Sikolohiyang
Filipino psychology is not anti-universal
Pilipino (First National Conference on Filipino
inasmuch as the ultimate aim of Sikolohiyang
Psychology) which was held at the Abelardo
Pilipino is to contribute to universal psychology,
Auditorium at U.P. In this conference, the ideas,
which can be realized only if each group of people
concepts, and formulations of Sikolohiyang Pilipino
is adequately understood by themselves and from
were formally articulated.
their own perspective. Sikolohiyang Pilipino is a
Kumperensya
sa
step towards contributing to universal psychology.
Initial work on developing Sikolohiyang Pilipino
Sikolohiya ng mga Pilipino (psychology of the
concentrated on a type of indigenization which is
Filipinos – theorizing about the psychological
based largely on simple translation of concepts,
nature of the Filipinos, whether from a local or a
methods, theories and measures into Filipino. For
foreign perspective).
example, psychological tests were translated into
the local language, modified in content, so that a
Enriquez searched the Filipino culture and history
Philippine-type version of the originally borrowed
for the bases of Sikolohiyang Pilipino instead of
test was produced. On the other hand, another
tracing these back to Western theories. He came
type of indigenization was given more emphasis
up with a definition of psychology that takes into
after the translation attempts failed to capture or
account the study of emotions and experienced
express a truly Filipino psychology. This is called
knowledge (kalooban and kamalayan), awareness
indigenization
against
of one ’ s surroundings (ulirat), information and
indigenization from without), which means looking
understanding (isip), habits and behavior (another
for the indigenous psychology from within the
meaning of diwa), and the soul (kaluluwa) which is
culture itself and not just clothing a foreign body
the way to learning about people ’ s conscience.
with a local dress.
(Enriquez, 1976)
The principal emphasis of Sikolohiyang Pilipino is
Sikolohiyang Pilipino is anchored on Filipino
from
within
(as
to foster national identity and consciousness,
social involvement, and psychology of language
and culture. It is thus concerned with proper
applications to health, agriculture, art, mass media,
religion, and other spheres of people’s daily life.
thought and experience as understood from a
Filipino perspective (Enriquez, 1975). Sikolohiyang
Pilipino is the scientific study of psychology
derived from the experience, ideas, and cultural
orientation of Filipinos.
In his 1975 article on the bases of Sikolohiyang
Pilipino on culture and history (Enriquez, 1975) and
a 1976 article on perspectives and directions of
Sikolohiyang
distinguished
psychology)
Pilipino
(Enriquez,
Sikolohiyang
from
Pilipino
Sikolohiya
sa
1976),
he
(Filipino
Pilipinas
(psychology in the Philippines – the general form
of psychology in the Philippine context) and
Why Sikolohiyang Pilipino?
“ Application of concepts and measurements
which are not appropriate in a particular culture
(or
context)
may
result
to
an
incorrect
interpretation of one’s behavior and thinking.
Major
Characteristics
of
Sikolohiyang
Pilipino

Identity and national consciousness

It ’ s
against
a
psychology
that
perpetuates colonial status of the Filipino

Psychological practice in a Philippine
context

It is concerned with both science and
humanistic approaches

It also maintains mentalism-behaviorism
approach

It is not inconsistent with a universal
psychology
Development of indigenous concepts and
theories
There is a good deal of literature on the Filipino
personality which has become available. The
Filipino personality is a popular area of study of
many foreign scholars who came to the Philippines.
Rethinking Filipino values
Enriquez was critical of this approach to the study
of Filipino values. He encouraged Filipino scholars
to take a second look at these values using a
Filipino orientation.
THE CORE VALUES
1. CORE VALUE/KAPWA
(Shared Identity)
2. PIVOTAL INTERPERSONAL
VALUE/PAKIRAMDAM
(Shared Inner Perception)
3. LINKING SOCIO-PERSONAL
VALUE/KAGANDAHANG LOOB
(Shared Humanity)
4. ACCOMODATIVE SURFACE VALUES
 HIYA/ SHAME
 UTANG NA LOOB/NORM OF RECIPROCITY
 PAKIKISAMA AND
PAKIKIPAGKAPWA/SMOOTH INTERNAL
RELATIONSHIP(SIR)
5.CONFRONTATIVE SURFACE VALUES
 BAHALA NA/FATALISTIC PASSIVENESS
TWO CATEGORIES
•
IBANG TAO/OUTSIDER
•
HINDI IBANG TAO/ONE-OF-US
AMONG OUTSIDERS:
 MakiTUNGO (courtesy/civility)
 MakiSALAMUHA (mixing)
 MakiLAHOK (joining)
 MakiBAGAY (adapting)
 MakiSAMA (getting along with/united)
AMONG INSIDERS:
 Maki PAGPALAGAYANG-LOOB
(rapport/mutual trust)
 Maki SANGKOT
(involvement/joining others)
 Maki ISA
(oneness, unity with)
6. SOCIETAL VALUES
 KARANGALAN/DIGNITY
 KATARUNGAN/JUSTICE
 KALAYAAN/FREEDOM
PAKIRAMDAM
(Knowing Through Feeling or Tacit Knowing;
Participatory Sensitivity)
 A unique social skill inherent in Filipino
KAPWA (SHARED IDENTITY)
(Shared Inner Self, “The other person is also
yourself”)
 the core of Filipino psychology, it is
humaneness at the highest level
 implies unique moral obligation to treat
one another as equal fellow human beings
personhood.
 A request to feel or to be sensitive to
 There is ‘‘hesitation to react, attention
to subtle cues and non-verbal behavior in
mental role-playing
KAGANDAHANG LOOB
SHARED HUMANITY (Pagkamakatao)
UTANG NA LOOB

 genuine acts of generosity, kindness and
caring
Utang na loob was translated by Kaut (1961)
as ‘‘debt of gratitude’’.

Andres (1994, pp. 190–191) defined it,
following Kaut’s logic, as ‘‘the
principle of reciprocity incurred when an
Accomodative Surface Value: HIYA


Hiya - Sibley (1965), an American scholar,
Hollnsteiner (1961) took this interpretation
further by claiming that the recipient of the
Lynch (1961) saw hiya as ‘‘the
favor is forced ‘‘to show his (sic)
uncomfortable feeling that accompanies
gratitude properly by returning the favor
awareness of being in a socially
with interest.

Looking at utang na loob more closely in
socially unacceptable action.’’
the context of Filipino culture, it actually
Andres (1994) described hiya as ‘‘an
means ‘‘gratitude/solidarity’’.
ingredient in why Filipinos overspend

It is not necessarily a burden as the word
during fiestas in order to please their
‘‘debt’’ connotes, because in the
visitors, even to the extent of going into
Filipino pattern of interpersonal relations.
debt’’


translated hiya as ‘‘shame’’.
unacceptable position, or performing a

individual helps another.

It is a beautiful element of Filipino
Bonifacio (1976) alerted us to the different
interpersonal relationships that binds a
meanings of the word hiya depending on its
person to his or her home community or
form – nakakahiya (embarrassing),
home country.
napahiya (placed in an awkward position),
ikinahiya (be embarrassed with someone),
etc.

With some affixes, it becomes negative, e.g.,
PAKIKISAMA

Pakikisama was identified by Lynch (1961,
napahiya; with others, positive, e.g.,
1973) as a Filipino value, giving it the
mahiyain (shy); and in still other forms, it
English translation of maintaining
can either be positive or negative
‘‘smooth interpersonal relations’’
depending on the context, e.g., kahihiyan
by going along with the group or the
(sense of propriety, or embarrassment).
majority decision, i.e., conformity.
Bahala na (Confrontative Surface Value)

Has no exact English translation

Bostrom (1968) was the first psychologist to
analyze this value by comparing it with
American fatalism

Thomas Andres defines bahala na as
‘‘the Filipino attitude that makes him
accept sufferings and problems, leaving
everything to God. ‘Bahala na ang Diyos
(God will take care of us)’ . . .

Lagmay (1977) explained that bahala na is
not ‘‘fatalism’’ but
‘‘determination and risk-taking’’.

Rather, they are telling themselves that
they are ready to face the difficult situation
before them, and will do their best to
achieve their objectives
Internality and Externality

emphasized
Components of Filipino Personality

Puri or Dangal

Puri refers to honor which is
for a good performance, thus
Dangal is honor from within –
bahala na (‘‘determination’’),

sama/lakas ng loob



Other examples of internality-externality

includes saya and ligaya for the English
as linking socio-personal value

damdam for ‘‘feel’’.
The Sikolohiyang Pilipino perspective
on the Filipino behaviour patterns
and value structure

as colonial/accommodative surface
values

hiya(‘‘propriety/ dignity’’)

utang na loob
(‘‘gratitude/solidarity’’) and

pakikisama
(‘‘companionship/esteem’’);
and
kagandahang-loob (‘‘shared
humanity’’)
word ‘‘happiness’’; pigil and timpi
for ‘‘control’’; and dama and
Pakikiramdam (‘‘shared inner
perception’’)
character, achievement and success.

kapwa (‘‘shared identity’’)
as pivotal interpersonal value

knowledge of one’s true worth,
pakikibaka (‘‘resistance’’)
as core value

external


(‘‘resentment/guts’’) and
physical, such as that bestowed
through compliments or applauses
as confrontative surface values. He

as societal values

karangalan (‘‘dignity’’),

katarungan (‘‘justice’’), and

kalayaan (‘‘freedom’’)
Development of indigenous
researchers doing studies on the Filipino child and
the Filipino adolescent. And in the 1990s, tests
personality measures
were developed to measure a wide variety of
In the area of Filipino Personality, Enriquez,
together with PPRH, developed the Panukat ng
Ugali at Pagkatao (PUP) (Measure of Character
and Personality) in 1975 which utilized
dimensions of personality that are relevant to
Filipinos.
pagkarelihiyoso [religiosity], kaasalang sekswal
[sexual behavior], kakayahang magdala ng tensyon
[ability to handle stress], pagkamabahala [anxiety],
kahustuhang
emosyonal
[emotional
stability],
kakayahang berbal sa Filipino [verbal ability in
Filipino], Filipino management style, dementia
While psychological testing is of Western origin,
the substance of the PUP originated from an
understanding
Filipino characteristics – katalinuhan [intelligence],
of
the
Filipinos.
The
test
screening, empathy, and trustworthiness, to name
a few ’ ’ (Cipres-Ortega & Guanzon-Lapen ˜ a,
1997)
administration procedures were also adapted to
Filipino ways (Enriquez & Guanzon, 1985).
Development of indigenous research
Cipres-Ortega and Guanzon-Lapen ˜ a (1997)
methods
documented and organized the information on
both published and unpublished work in the area
The impact of Sikolohiyang Pilipino was greatly felt
of psychological measurement, and saw a recent
in the area of social research methods. In 1975,
upsurge in the development of indigenous
Carmen Santiago, a postgraduate student of
psychological measures. Interest has grown by
psychology at U.P., did a study on pagkalalaki (no
leaps and bounds from the handful of tests in
equivalent in English, but approximately, it means
educational
locally
‘ ‘ masculinity ’ ’ , ‘ ‘ maleness ’ ’ ,
developed in the 1950s, to the interest in
‘ ‘ manhood ’ ’ , or all of these) for a class
personality testing of the projective type in the
under Enriquez.
psychology
which
were
1960s.
This study was to be the turning point in Philippine
They further noted that ‘ ‘ the 1970s saw tests
social research for it was in her articles (Santiago,
developed in creativity, self-perception, personality
1975, 1977) that the pakapa-kapa
and vocational testing, and the 1980s an increased
(‘‘groping’’) approach was first introduced.
interest in personality testing, with a number of
In searching for appropriate research methods that
order to be assured of good quality
are indigenous to Filipino experience, Filipino
data.
scholars have learned to assume the pakapa-kapa
2. Research participants should always be
perspective, ‘ ‘ a suppositionless approach to
treated by researchers as equal, if not
social scientific investigations. As implied by the
superior – a fellow human being and not
term
itself,
pakapa-kapa
is
an
approach
like a ‘‘guinea pig’’
characterized by groping, searching and probing
3. The welfare of the research participants
into an unsystematized mass of social and cultural
take precedence over the data obtained
data to obtain order, meaning and directions for
from them.
research’’ (Torres, 1982, p. 171).
4. The method to be used in a research
be chosen
should
on the basis of
appropriateness to the population (and not
There are at least five basic guiding
sophistication of the method) and it should
principles relevant to the use of indigenous
be made to adapt to existing cultural
perspective in
general, and indigenous
research methods in particular.
norms.
5. The language of the people should be the
language of research at all times.
1. The level of interaction or relationship that
exists between the researcher and the
researched significantly determines the
quality of the data obtained in the research
Areas of Applications of Sikolohiyang
Pilipino
process
1. Early work was focused on the use of the local

The levels of interaction are the same
language in teaching, research and in the
ones as the kapwa classifications –
conduct of various conferences and symposia in
Ibang-Tao ( ‘ ‘ Outsider ’ ’ ) and
Psychology
Hindi-Ibang- Tao (‘‘One-of-us’’).
2. The
It is recommended that the first level
techniques in therapy suited to the Filipino
under

Hindi-Ibang-Tao,
pakikipagpalagayang-loob
work
of
Bulatao
in
appropriate
which
is
personality
(level
of
3. Providing psychological help to children in
mutual trust, understanding, rapport)
especially difficult circumstance
should be reached, at the minimum, in
4. Feminist
psychology
social
and
clinical
psychologists have helped battered women
understand their problems in the light of the
different
socio-cultural
conditions
affecting
women in Philippine society.
5. In industry particularly in the marketing of
specific products and understanding consumer
behavior.
Towards Universal Psychology
Through Indigenization
We put forward now that what is generally
considered as ‘ ‘ universal ’ ’ psychology is
based on the psychology of industrialized and
developed countries of the West. This psychology
aims to be a science comparable to that of the
natural sciences, thus approximating the laws of
universality.
Two Types of Indigenization
1. Indigenization
transporting
from
Without
psychological
–
theories,
concepts, and methods, and modifying
them to fit to local cultural context.
2. Indigenization from Within – culture as
source of knowledge to come up with
cross-cultural knowledge.
Katutubong Pamamaraan
at hindi “guinea pig” na ang tanging
ng Pananaliksik (KPP)
papel ay ang pagbibigay ng datos.
3. Inuuna ang kapakanan ng mga kalahok
kaysa sa datos na makukuha mula sa
kanila.
4. Kailangang piliin ang metodo ng
pananaliksik batay sa kaangkupan nito sa
mga tao at konteksto, at kailangang
iangkop ito sa kultura at kaugalian.
5. Kailangang ang wika ng taumbayan ang
maging wika ng pananaliksik.
Bunga ng karanasan sa loob ng SP, ang
katutubong pamamaraang pananaliksik (KPP) ay
mga pamamaraan sa pananaliksik na may
pagkiling sa pangangailangang sensitibo sa mga
Pilipino.
Ito
ay
naglalayong
pangalagaan
ang
tunguhan ng mananaliksik at kalahok na hindi
isinasaalang-alang ang kapakanan ng kalahok at
ang datos sa ngalan ng agham .
Mga Pinapalagay ng KPP
1. Itinatakda ng antas ng interaksyon o
ugnayan sa pagitan ng mananaliksik at
kalahok ang bisa at husay ng mga datos na
makukuha sa pananaliksik
2. Mahalagang pantay ang paturing ng
mananaliksik sa kalahok—isang kapwa tao
2 Modelo ng Pananaliksik
Indigenous Research Methods
1. Iskala ng Mananaliksik - Metodong
ginagamit ng isang mananaliksik sa
1. PAKAPA-KAPA - means groping (field
sikolohiya sa pagtatarok ng diwa ng
method) -searching, probing into an
Kalahok
unsystematized mass of social and cultural
data to be able to obtain order, meaning,
and directions for research
2. PAKIKIPAG-KUWENTUHAN - An occasion
for exchange of information, ideas, insights,
and opinions also it is a sharing of beliefs,
thoughts, and experiences.
An informal, free, as well as a social
process of exchanging information,
thoughts, and knowledge that is part of
2. Iskala ng Patutunguhan ng Mananaliksik at
Kalahok - Mga metodong ginagamit ng
human daily activities.
3. PAKIKIPAGPALAGAYANG-LOOB – this
isang mananaliksik sa kanyang pag-aaral
displays mutual trust between the
ng diwang Pilipino sa pamamagitan ng mga
researcher and the participants, hesitation
kalahok.
and timidity are set aside in terms of acts
and words
4. PAGDALAW-DALAW – refers to frequent
visits of the researchers to the participants
place to establish rapport
5. PAKIKITUNGO- civility with
6. PAKIKISALAMUHA- interaction with
7. PAKIKILAHOK - participation with
8. PAKIKIBAGAY - in accord with/level of
conforming
9. PAKIKISAMA - being along with/level of
adjusting
10. PAKIKIPANULAYAN - Residing in the
research setting. Researcher lives, sleeps
 participation and being immersed in a
cultural milieu acknowledged as Filipino.
and eats with the host
Kamalayan
 “kamalayan” (consciousness).
NATIONAL IDENTITY
 One of the most complex, even most highly
contested, concepts in this modern era
 The responses in this dimension are
associated with awareness of the self as
Filipino, acceptance of membership in the
 Has been the rallying cry of the colonized
category “Filipino , and also pride in this
 But at the same time, it also served as fuel
membership
for the oppression and discrimination of
individuals and groups considered as “not
one of us”.
Babaw at Lalim (Surface and Depth):
Filipinoness as an ethical standard
Three Dimensions of Being a Filipino
 pinagmulan, (socio-political dimension);
 kinalakhan, (cultural dimension); and
 kamalayan, (psychological dimension).
 Filipino-ness refers to the quality of being
Filipino.
◦
Pinagmulan
Pilipino sa Pangalan
•
An image of a passive citizen
•
Individual may accept or
recognize that he or she is a
 (Socio-political origins), which corresponds
Filipino but may not be
to a socio-political dimension.
involved in activities that
 This dimension corresponds to the narrow
definition of citizenship as stated in the
1987 Constitution.
highlight the identity.
◦
Pilipino sa Puso
•
Someone who considers
Filipino-ness a conviction
Kinalakhan
 “kinalakhan” (cultural roots), revolves
around
•
Filipino-ness has become
internalized or integrated
with the loob.
Loob at Labas (From within and without):
Filipino as a social category
 Loob refers to those ideas that are deemed
important and relevant in relation to the
self
 Labas is considered as irrelevant and
unimportant
3 Elements of Filipino Personhood
 Loob, labas and lalim
 Lalim is used to signify the gradation of
integration into the loob.
 Thus, Pilipino sa pangalan would imply a
superficial (mababaw) integration and
Pilipino sa puso would suggest a deeper
(malalim) integration into the loob.
 The difference in Pilipino sa pangalan and
Pilipino sa puso lie in the activity (galaw) of
the loob or the lack of it
 Thus, the loob’s galaw is recognized only
when it is manifested in the labas since:
“Loob can manifest itself only through
some form of externalization”