Sikolohiyang Pilipino

• Sikolohiyang Pilipino - anchored on Filipino thought and experience as understood from a Filipino perspective (Enriquez, 1975). The most important aspect of this definition is the Filipino orientation.
• For centuries, Filipino behavior has been analyzed and interpreted in the light of Western theories. Since these theories are inevitably culture-bound, the picture of the Filipino has been inaccurate, if not distorted.
• Enriquez (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 concepts from awareness to motives to behavior.
• Indigenization from within (as against indigenization from without), which means looking for the indigenous psychology from within the culture itself and not just clothing a foreign body with a local dress. Cultural revalidation is a better term for it, as Enriquez (1992) suggested.
• Virgilio Gaspar Enriquez was born in the province of Bulacan, Philippines.
• 1963 - was when Enriquez started teaching at the University of the Philippines (U.P.), and was formally initiated into psychology.
• 1966 - Enriquez left for the United States to pursue a Master’s degree, then later a Doctoral degree in Psychology at Northwestern University at Evanston, Illinois.
• Ernesto Kole, Lee Sechrest, and Donald Campbell - Enriquez's friends and professors at Northwestern University, with whom he had numbers of discussions and arguments with.
• 1971 - Enriquez returned to the Philippines, bringing with him a wealth of Western knowledge which he did not impose on his Filipino colleagues and students.
• Philippine Psychology Research House (PPRH) - later became the Philippine Psychology Research and Training House (PPRTH), this place became home to materials on Sikolohiyang Pilipino, growing to its present size of more than 10,000 references.
• ‘‘Filipino values’’ from the exogenous and indigenous perspectives:

  • Bahala na
  • Hiya
  • Utang na Loob
  • Pakikisama vs. Pakikipagkapwa
• Bahala na reflects the Filipino attitude of entrusting outcomes to fate, destiny, or a higher power.
• Bahala na embodies a sense of acceptance, resilience, and adaptability in the face of uncertainty and adversity.
• Bahala na encourages individuals to relinquish control over situations beyond their influence and to embrace life with faith and optimism.
• Sibley (1965), an American scholar, translates hiya as "shame".
• Another American, Lynch (1961), saw hiya as "the uncomfortable feeling that accompanies awareness of being in a socially unacceptable position, or performing a socially unacceptable action".
• Utang na loob, literally translated as "debt of gratitude," embodies the Filipino sense of reciprocity and indebtedness. It involves acknowledging and repaying favors or acts of kindness received from others.
• Loob refers to the inner self or inner consciousness of an individual, it encompasses feelings, intentions, desires, and moral values.
• Pakikisama was identified by Lynch (1961, 1973) as a Filipino value, giving it the English translation of maintaining ‘‘smooth interpersonal relations’’ by going along with the group or the majority decision, i.e., conformity.
• Enriquez (1978, 1994) discovered that it is not maintaining smooth interpersonal relationships that Filipinos are most concerned with, but pakikipagkapwa, which means treating the other person as kapwa or fellow human being.
• Two Categories of Kapwa:

  • Ibang-Tao (outsider)
  • Hindi Ibang-Tao (one of us)
• The Filipino language has two words for the English word ‘‘honor’’: puri and dangal.
• Puri refers to honor which is physical, such as that bestowed through compliments or applauses for a good performance, thus external.
• Dangal is honor from within – knowledge of one’s true worth, character, achievement and success.