ppt of filipino psychology

1. Zedric A. Lorzano, RGC, RPm, CHRA

2. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. Ethnic 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. Ethnic 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. Ethnic 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. Ethnic 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. ■ 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 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. “Enriquez does his theorizing in Filipino and
does his writing in Pilipino; merely as a heuristic
device, a discovery procedure… returning to the
‘deep structure’ of the language… Enriquez
worked in an area where Filipinos are most
adept, where the language has a rich vocabulary
of 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. Analysis,
■ Methods: Ethnography, Language
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. The issue of national language has long been
resolved by the Filipino masses through their
use and propagation of a language based on the
Manila lingua franca, Manila being the seat of
government, the business hub, melting pot,
center of history.
Virgilio G. Enriquez & Elizabeth P. Marcelino (1984). Neo-colonial politics
and language struggle in the Philippines. Akademya ng Sikolohiyang
Pilipino: Quezon City.

30. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. 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. 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. ■ 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. ■ 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 (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. ■ 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. ■ 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. ■ 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. 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 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. ■ 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. ■ 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. ■ Indigenization from within
basis: the indigenous
direction: outwards
culture-as-source
■ Indigenization from without
basis: the exogenous
direction: inwards culture-
as-target

51. ■ Content indigenization
translation of imported materials
■ Theoretic indigenization
■ Indigenization as strategy
■ Culture assimilation
indigenous versions of imported systems

52. ■ Identification of indigenous concepts, methods,
theories
■ Semantic elaboration
■ Indigenous codification re-codification
■ Systematization/explication of implied theoretical
frameworks
■ Application/use

53. need for cultural
■ Indigenization from within
necessarily implies the
revalidation
a demand for concepts and methods which are
culturally appropriate, scientifically valid

54. ■ Language
ethnolingguistic groups, multilingual people
■ Leisure
laro, laruan, palaro (patintero, sipa, piko)
■ Cuisine
adobo, bistik, dinuguan at puto, halo-halo
■ Law

55. ■ Religion
belief in a supreme being (Batlaya)
respect for nature (spirits dwell in nature)
reverence for ancestry (bulol, anito, ninuno)

56. ■ 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. ■ Religion
indigenous morality: profound concept of
pagkamakatao
babaylan (priestess), dambana (shrine)
rituals and symbols for good (benevolent diwata)
and evil (malevolent aswang)

58. ■ 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. ■ 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. ■ 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. ■ 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. ■ Methods: doing diagnosis
psychodiagnostician determine culturally-defined
cause of affliction through patawas,
pagbatbat/pag-usisa, pagpakot, pamulso.
beliefs in sapi, matanda, nuno, dwende.

63. ■ 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. ■ 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. ■ 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. pangkami (reactive relativist), assumes the utility
of an alien frame of reference
pantayong pananaw (ethnocentric), assumes the
absolutist indigenous perspective
universalist position implied by the kapwa and
cross indigenous orientation of Sikolohiyang
Pilipino

67. ■ 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. ■ 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. ■ 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 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 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 concepts and models of personality
Three elements in Baltazar’s model:
bait (sanity)
muni (reflection)
hatol (judgment)

73. ■ 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 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 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. ■ 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. ■ 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. ■ 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. ■ 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. ■ 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. Researcher-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. Researcher-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. Researcher-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. Researcher-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. Researcher-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. Researcher-Researchee Relationship Model
■ Levels of Relationship
Hindi ibang-tao category (one-of-us)
pakikipagpalagayang-loob (mutual trust)
pakikisangkot (active involvement)
pakikiisa (full trust)

87. 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. 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. ■ 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. 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. 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. Panunuluyan approach
■ Panunuluyan: ang kontekstong pisikal at
teknolohikal.
■ Pakikipagkapwa: ang batayang panlipunan ng
pakikipanuluyan.

93. Panunuluyan approach
■ Makataong pakikipag-ugnayan: pagdalaw,
paninirahan, pananahanan, pakikisuno.
■ Pakikibagay: pakikitulog at pakikikain.
■ Pakikiramdam at paninimbang: paraan at
batayan ng pakikipagpalagayang-loob.

94. 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. 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. 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. Panunuluyan approach
■ Pamamaraan
panimulang pagsasanay
paglalakbay at pakikisuno
paghimpil sa pook
pagtingin-tingin sa maaaring panuluyan
paghanap ng tulay
pagdalaw sa pakikipanuluyan

98. Panunuluyan 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. Panunuluyan 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. 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. Pagtatanong-tanong Method
Major Characteristics
– Participatory in nature
– Equality of status
– Appropriate and adaptive
– Integrated with other indigenous methods

102. 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
background
differences,
language, norms, values, and
(history, within/between group
activities, policies).

103. Procedure of pagtatanong-tanong
Get to know the people, place, lifestyle
Greet informants, give credentials (name the go-
between)
Go tell them the purpose of the study
Give an estimate of the expected length of the
session
Guide questions are used when necessary
Goodbye and thank you is not abrupt

104. Principles of pagtatanong-tanong
The level of the relationship that exists between
the researcher and the informant significantly
influences the quality of data obtained
(Santiago-Enriquez Model).
The language of the respondent is used in the
conduct of pagtatanong-tanong.

105. Principles of pagtatanong-tanong
The use of pakikiramdam as ‘feeling for another’
(cultural sensitivity), through this the researcher
knows when to ask or avoid questions, interprets
a ‘yes’ for a ‘no’.
The equality of status is maintained, as it is a
dialogue (informant is a kausap or person
spoken with) not an interview.

106. Principles of pagtatanong-tanong
The issue of reliability: consistency of response
can be checked by repeating the question in a
different way.
The problem of investigator bias and data
contamination can be solved by having more
than one person do the pagtatanong-tanong.

107. Principles of pagtatanong-tanong
Repeated sampling from as many informants as
possible can produce commonalities of lexical
domain which can then constitute a ‘construct.’
Familiarity with the language, values, cultural
norms, will optimize accuracy and relevance of
interpretations.

108. Pakikipagkwentuhan Method
Kuwentuhan is an occasion for exchange of
information, ideas, insights, and opinions also it
is a sharing of beliefs, thoughts, and
experiences.
Roberto E. Javier Jr. (2004). Methodological Properties of
Pakikipagkwentuhan. DLSU-URCO Research Project Report.

109. Pakikipagkwentuhan Method
Oral (pasalita)
Written (pasulat)
Transmitted (pasalin-salin) through time
Request (paki – paghingi ng pahintulot)

110. Pakikipagkwentuhan Method
Pakikipagkwentuhan is an informal, free, as well
as a social process of exchanging information,
thoughts, and knowledge that is part of human
daily 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. Procedure 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. ■ 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. ■ 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. ■ 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. ■
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116. ■ Ginabayang Talakayan Method
collective discussion technique
‘sama-sama’ orientation
Roberto Galvez