i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

MODULE 3:

Module Overview:

In the previous module, you were introduced to the various discipline of the social
sciences. In this module, you will examine the social ideas of Filipino thinkers starting
from Jose Rizal to Isabelo de los Reyes, and other Filipino intellectuals and explore
personal and social experiences using indigenous concepts.

The learners demonstrate an understanding of the emergence of the Social

Sciences and the different disciplines, key concepts and approaches in the Social
Sciences, key concepts and approaches in the Social Sciences, key concepts in the
Social Sciences rooted in Filipino language/s and experiences, and the role of Social
Science in the real world

Module Outline (list of topics)

3.1 Filipino Social Thinkers and the Filipino Values System

3.2 Sikolohiyang Pilipino, Pantayong Pananaw

Target Learning Competencies (MELC)

LC 3.1.a Examine the key concepts and ideas of Filipino thinkers in the Social
Sciences rooted in Filipino language/s and experiences: 19th Century
(Isabelo delos Reyes, Jose Rizal, others)
LC 3.1 b Evaluate the roles and significance of Filipinos’ indigenous social ideas
to national development
LC 3.2 a Examine the key concepts and ideas of Filipino thinkers in the Social
Sciences rooted in Filipino language/s and experiences: 20th - 21st
Century Sikolohiyang Pilipino
LC 3.3 a Examine the key concepts and ideas of Filipino thinkers in the Social
Sciences rooted in Filipino language/s and experiences: 20th - 21st
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

Century Pantayong Pananaw

LC 3.3 b Analyze the practical use of Social Sciences in addressing social
concerns and phenomenon

Performance Standard:
The learners shall be able to interpret personal and social experiences
using relevant approaches in the Social Sciences evaluate the strengths and
weaknesses of the approach carry out an exploration of personal and social
experiences using indigenous concepts and illustrate situations and contexts in which
Social Science can be applied.
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LESSON 1: Filipino Social Thinkers and the Filipino Values System

Lesson Objectives:

a. Examine the social ideas of Filipino thinkers starting from Jose Rizal to Isabelo de
los Reyes, and other Filipino intellectuals; and
b. Show an understanding of the role of interpersonal relations in Philippine culture.

Important Thinkers of the Revolutionary Period

As more Filipinos received education abroad and from local universities at the
turn of the 19th century, the clamor for a more culturally relevant lens in understanding
issues and phenomena in our rose.

Jose Rizal
The most influential figure of the Revolutionary period was Jose Rizal (1861-
1896).
It was during his stay in Europe that he penned two of his important works, which are
believed to have sparkled the 1896 Revolution: Noli Me Tangere (1887) and El
Filibusterismo (1891). The two are fictional works were based on the social issues that
Filipinos were experiencing during that period – inequality, racism, and colonialism,
among others.
On the concepts of revolution and freedom, Rizal was known to have differed
from Bonifacio’s physical revolution movement. Rizal argued that though a physical
revolution is vital for the evolution of a society, the Philippines at that stage was not
prepared for such a process. He claimed that the form of revolution that the Philippines
needed to go through is that of an intellectual revolution, such that every Filipino should
be educated well on the concepts and exercise of freedom. This freedom can only be
attained by educating the masses of the truth-a truth that is based on science and
rational thinking, and not form the morality-based education provided by the Church.
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One of Rizal’s works that exhibited such form of intellectual revolution was his
annotation of Antonio de Morga’s Sucesos de las Filipinas, an account of the early
periods of Spanish colonial rule in the Philippines, which was originally published in
1609 in Mexico. Being a historical account that had been written by a Spaniard who
participated in their early conquests of the Philippines, the Sucesos provided
justifications and accolades for the process of colonization. This is what Rizal argued
against, saying in the dedication of his annotated Sucesos, ‘’If the book succeeds in
awakening in you the consciousness of our past which has been obliterated from
memory and in rectifying what has been falsified and calumniated, I shall not have
labored in vain, and on such basis, little though it may be, we can all devote ourselves
to studying the future.’’

Apolinario Mabini
Apolinario Mabini (1864-1903) became well known in Philippines history as the
‘’Sublime Paralytic’’ and the ‘’Brains of the Revolution.’’ These two references were
used to describe the intellectual legacy of Mabini during the height of the Philippines’s
clamor for independence from the Spanish colonizers. Mabini overcame multiple stifling
contexts that could have prevented him from accomplishing the feat that he was able to
do.
First of the struggles he overcame was poverty. Born to an illiterate farmer and
market vendor with seven other children in Tanauan, Batangas, Mabini had no initial
economic and social capital that could have secured him a good education.
Nevertheless, he was able to received scholarships and part-time jobs teaching
children, which allowed him to complete a Bachelor of Arts degree at the Colegio de
San Juan Letran and a Bachelor of Laws at UST.
Another struggle that he overcame was his paralysis. In 1895, Mabini was struck
with polio and lost the capacity of his lower limbs. During such time, he had started
writing his most influential works – El Verdadero Decalogo (The True Decalogue) and
Ordenanzas de la Revolution (The Ordinances of the Revolution).
Being a political philosopher, Mabini tackled concepts like the nature of a human
person and his or her relationship with societal structures like the government.
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According to Mabini, humans are naturally good. It is form this stand that he argues for
the concept of freedom being a by-product of people’s exercise of goodness (rationally
and being just). Mabini said, “True liberty is only for what is good and never far what is
evil; it is always in accordance with Reason and the upright and honest conscience of
the individual.’’
With regard to the relationship of humans with their government, Mabini
emphasized that the legitimacy of a government is dependent on the consent of its
people. Hence, a leader would only gain authority if he or she governs the people in
considerations of their interests and well-being. He also distinguished reason as a key
element in the citizens’ participation in political life. It is also the same element that
should guide revolutions because without reason, such movement will be mere futile, if
not disastrous for the society. This is clearly synonymous to Rizal’s call of reliance on
the ‘’Truth.’’

Emilio Jacinto
Emilio Jacinto was born on 15 December 1985 in Manila. He is popularly referred
to as the ‘’Brains of Katipunan’’ due to his significant contributions to the Katipunan,
primarily his Kartilya ng Katipunan (Primer of Katipunan) and his articles published in
Kalayaan.
Jacinto earned his education from the Colegio de San Juan de Letran and UST
where he intended to finish a degree in Law. However, at age 19, he decided to leave
UST and join the Katipunan, where he became Andres Bonifacio’s adviser and
secretary.
While Jacinto died at the young age 23 due to malaria, he remained as one of
the most recognized heroes from the Revolutionary period due to his literary works that
guided the Katipunan.
The Kartilya, which became the source of values of the revolutionaries,
exemplified core values like that of charity, piety, honor, and equality. His concept of
charity is linked with the performance of care for others that is void of self-interest. A
person helping another without expecting anything in return is an example of Jacinto’s
ideal of charity. Piety, according to Jacinto, is the practice of charity wherein a true
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pious individual would extend support to others conduct himself or herself with fairness.
With fairness comes honor. Jacinto argued that a person who values honor is not
swayed by material rewards in the act of doing what is good. An honourable person is
one who has committed to his or her word, integrity, and the well-being of his or her
countrymen. Finally, Jacinto promoted the concept of equality in three respects: race,
gender, and social status. He argued that any person, whatever his social class, gender
or skin color, should be treated fairly. He highlighted the importance of women in the
process of building a strong society, the capacity of the underprivileged to contribute to
social development, and the irrelevance of one’s race in his or her capacity to be a good
citizen.

Important Thinkers of the Post-Revolutionary Period

Isabelo de los Reyes
Isabelo de los Reyes (1864-1938) is referred to by many historians as the
‘’Father of Filipino Socialism’’ due to his writing on anti-Catholicism and labor unions. He
was one of the founders of the Iglesia Filipina Independence (Philippine Independent
Church) or the Aglipayan Church, which is an independent Christian Protestant church.
De los Reyes was born in Vigan, Ilocos Sur, to Elias de los Reyes and Leona
Florentino, who were both members of affluent families in the north. De los Reyes
exhibited immense talent at a young age, having won a silver medal for his work El folk-
lore Filipino (Filipino Folklore) at the Exposicion Filipina in Madrid.
Due to his critical stance against the Spanish Government and the friars in the
Philippines de los Reyes was jailed in the Bilibid Prison in February 1897. His critical
writings ultimately caused his banishment in Barcelona, Spain. By December 1897,
following the agreed terms in the Pact of Biak-na-Bato, de los Reyes was accorded
pardon. From 1898 to 1901, he was even appointed as the Spanish government’s
Counselor of the Ministry Colonies. He faced incarceration again in 1901 after being
accused of inciting labor strikes against American business firms. Despite this, and
armed with the works of Karl Marx, Friedrich Engels, Victor Hugo, Pierre Joseph
Proudhon, and Mikhail Bakunin, he founded the first labor union in the country – the
Union Obrera Democratica.
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Apart from his religious literary works, de los Reyes wrote several political series
which were printed overseas such as the biweekly newspaper Filipinas ante Europa
(The Philippines Before Europe). This series featured arcticles that dealt with anti-
American and anti-imperialist sentiments. In the 25 October 1899 issue of the
newspaper. De los Reyes questioned the supposed ‘’hypocrisy’’ of the McKinley
administration with regard to the ‘’benevolent’’ reasons behind the United States’
acquisition of the Philippines. He claimed that such a move was a manifestation of the
imperialistic agenda of the U.S government.

Claro M. Recto
Born in Quezon Province on 8 February 1890, Claro M. Recto became known as
the ‘’foremost satesman’’ of his generation due to the various nationalistic writings that
he made as a senator.
Hailing from an upper-middle class family, Recto was able to attend prestigious
universities like the Ateneo de Manila University, where he obtained his degree in
Bachelor of Arts with the high salutation of maxima cum laude, and UST where he
completed a master’s degree in Law.
Recto became known for his advocacy of highlighting Filipino nationalism as
opposed to the colonial backdrop that most people were embracing. He was often heard
and read advocating the ‘’Filipino First Policy,’’ where he claimed that our country’s
development will depend on the extent by which our country and its interest would be
prioritized before those of other countries, especially our former colonial ‘’masters.’’ In
one of his speeches, he argued: ‘’So long as our economic policies remain dependent
primarily on foreign aid and investments, and our policy-makers remain habitual yes-
men of foreign aid and investments, and our policy-makers remain habitual yes-men of
foreign advisors, this aid, investments, and advise, will be directed toward the retention
of the economic: ‘’Our Trade Relations with the United States’’ (1954), and ‘’A Realistic
Economic Policy for the Philippines’’ (1956).
In “Our Lingering Colonial Complex,’’ Recto emphasized the significance of
rekindling a nationalistic orientation in the process of social development of the country.
He argued that our reliance on our colonial constructs have inhibited us from actualizing
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a nationwide development. He furthered that it is only by recognizing the bondage to

colonial ideas that we could move forward to rebuild our identity as Filipinos prior to our
colonization.
In the issue of U.S. – Philippines unequal trade relations, Recto argued that it is
‘’Only our fear of untying ourselves form Mother America’s economic apron-strings
prevents us from developing more profitable trade relations with other countries.’’ This,
claimed, disenfranchises us from the growing economic consortium in our region.
Moreover, Recto also questioned our dependence on the U.S. government and
its economy, saying that it was grounded on an equal terms, such that the benefits that
U.S. is willing to provide us. The problem was further complicated by a Philippine
government that was bound to the dictates of and relations with their U.S. counterparts.
For Recto, a true free government is that which is capable of making economic
and social decisions for its citizens without placing as its primary consideration the
interest of other governments.

The Institute for Philippines Culture

The Institute for Philippines Culture (IPC) was founded in 1960 at the Ateneo de
Manila University through the leadership of Fr. Frank Lynch, S.J., who also served as its
first director from 1960 to 1971. The IPC was created with the aim of conducting
research which could contribute in capacity-building and knowledge-building.
With a similar goal of uncovering the predominant Filipino values that were
presented in the modules on Sikolohiyang Pilipino and pantayong pananaw, the IPC,
through Lynch and his cohorts, wrote the book Four Readings on Philippine Values
(1968). The compilation has the following works: ‘’Social Acceptance Reconsidered’’ by
Lynch; ‘’Reciprocity in the Lowland Philippines’’ by Mary R. Hollnsteiner; ‘’The
Manileno’s Mainsprings’’ by Jaime C. Bulatao; and ‘’Filipino Entrepreneurship in
Manufacturing’’ by John J. Carroll. In these works, the IPC identified the values of
pakikisama, hiya, and utang na loob as central to the behaviors that Filipinos exhibit.

Assessment 3.1a
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Instructions: Answer the following questions at the back of this module guided by the coding of
each activity.

1. Why is de los Reyes referred to as the ‘’Father of Filipino Socialism’’?

2. What is the ‘’Filipino First Policy’’ or Recto?
3. How did the IPC contribute to the discourse on local-based analysis?

Performance Check 3.1a

Morga described the Filipino’s love for bagoong in his Sucesos, saying: ‘’They (natives) prefer to
eat salt fish which begin to decompose and smell.’’ Discuss with a partner your thoughts about
Morga’s description of the popular bagoong. Do you agree with his description or not? Justify
your answer.
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LESSON 2: Sikolohiyang Pilipino

Lesson Objectives:

a. Explore personal and social experiences using indigenous concepts; and

b. Evaluate a person’s personality using the core values of Sikolohiyang Pilipino.
.

How applicable are Westerners theories and methods in understanding the

Filipino personality, situation, and environment? This was the main question that Filipino
scholars wanted to answer at the turn of 20 th century. However, it was only later in the
1960s that the discontent of Filipino scholars started to take shape, and one of the
country’s leading educational institutions, the University of the Philippines (UP)- Diliman,
clamoured for a more culturally relevant theory. The first to launch a Philippine-based
theory was the UP Department of Psychology through the initiative of Professor Virgilio
Enriquez (1942-1994), who first introduced the concept Sikolohiyang Pilipino (SP) or
Filipino Psychology in 1974. This concept was formally adopted with the holding of the
Unang Pambansang Kumprensya sa Sikolohiyang Pilipino (First National Conference
on Filipino Psychology) in 1975. Three years after, Sikolohiyang Pilipino was offered as
an undergraduate subject in UP Department of Psychology. Enriquez would soon be
considered as the Father of Filipino Psychology. Sikolohiyang Pilipino is a field of
Psychology derived from native experiences and knowledge and based on a pro-Filipino
point of view. It aims to uncover and comprehend the indigenous consciousness and
mentality form the past until the present with the application of culture-based methods
and perspectives.
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Simultaneous with the introduction of SP was the launching of Pilipinolohiya or

Philippine Studies, which was offered as a doctorate program by the UP College of Arts
and Sciences in the first semester of academic year 1974-1975 when it accepted its first
enrolees. Called Araling Pilipino at that time, the discipline is concerned with the
unravelling and understanding of the Filipino mind, culture, and society through Filipino
culture-based theories, methods, and perspectives. Prospero Covar of the Department
of Anthropology became the leading thinker in this academic discipline.

These approaches are geared toward a national consciousness and the

decolonization of the academe. Because of these objectives, these approaches are
considered within the nationalist framework, which argues that Western theories and
methods cannot be fully implemented or applied in the Philippine context due to the
culturally differences between the two regions.

Enriquez and Sikolohiyang Pilipino

Virgilio Enriquez was born and raised in Santol, Balagtas, Bulacan. The young
‘’Ver,’’ as his friends would call him, was introduced to the importance of the Filipino
language by his father, who used to have him translate news article in English to
Filipino. In 1961, he obtained his bachelor’s degree in philosophy at UP-Diliman, where
he later taught psychology at Northwestern University, Evanston, Illinois.

He returned to teach at UP and was named the chairperson of the Department of

Psychology from 1977 to 1982. During this period, Enriquez obtained a second master’s
degree, this time in Pilipino (1982). It was during this period that his greatest
contribution to Philippine psychology was drafted. Enriquez was known to have
encouraged his students to write their manuscripts in the Filipino language and to
uncover the worldview of Filipinos using local concepts and processes. His passion in
bringing psychology to every Filipino can be further recognized in his translations of
several Western works in psychology into the local language. It was at this juncture that
the ‘’indigenization movement’’ espoused by the Sikolohiyang Pilipino was established.

In 31 August 1994, Enriquez died on of colon cancer in the U.S. He was

cremated and brought back to his hometown in Balagtas, Bulacan. Enriquez was
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posthumously awarded the title Ama ng Sikolohiyang Pilipino during the first
International Congress on Indegenous Psychology and Culture on 8-10 December
1994.

Four Traditions of Sikolohiyang Pilipino

The indigenization movement in the academe was an interaction among three

disciplines: history (Zeus Salazar), psychology (Enriquez), and anthropology (Covar).
Salazar contributed to the unravelling of the four traditions on which the practice of
Sikolohiyang Pilipino is based. These traditions, as per Salazar, are the following:

Akademiko-siyentipikal na Sikolohiya (Academic Scientific Psychology)

According to Salazar, this is the strand of Western psychology that was based on
Wilhelm Wundt’s approach. Wundt, known as the Father of Psychology, became a key
figure in the separation of psychology from philosophy by focusing on testable variables
of the human mind such as reaction times and sensory processes. One of the lasting
legacies of Wundt in the field of psychology was the development of an experimental
approach that allowed for the scientific testing of human behaviour based on mental
processes.

The UP Department of Psychology was established in 1910 under the leadership

of Dr. Henry S. Townsend, an American psychologist. The course offerings that were
prioritized when the department was conceived included general psychology, tests and
measurements, educational psychology, and genetic psychology.

Akademiko-pilosopiya na Sikolohiya (Academic Philosophic Psychology)

This strand of psychology practiced in the Philippines was highly based on

Western intellectual tradition. According to Salazar, this strand was espoused by the
University of Santo Tomas’s (UST) Department of Psychology, which is known for its
theo-philosophical orientation as it is run by the Order of Preachers. In 1948, UST
started offering Bachelor of Science in Psychology through the leadership of Fr. Angel
de Blas, O.P. The methodological and theoretical learning of the department was on
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rational psychology, an approach that utilize philosophy, logic, and deductive reasoning
as means of understanding the human mind.

Taal na Sikolohiya (Ethic Psychology)

This strand of psychology stems from the local and indigenous concepts of
human behaviour. The focus of this strand is to understand Filipino psychology using
the worldview and dispositions of the locals. This is often labeled as the ‘’indigenization
of psychology,’’ which was practiced not only in the Philippines, but also in other
countries in Latin America and Asia. This indigenization movement was a response to
the observed incompatibility of Western-based theories and methods in psychology that
inhibit local practitioners from implementing more efficient tests and treatments.

Sikolohiyang Siko-medikal (Psycho-medical Religious Psychology)

This is a strand which infuses indigenous and religious worldview with

psychology with the aim of addressing mental health issues. This strand recognizes the
impact of indigenous beliefs and tradition on the mental health and well-being of
individuals who subscribe to it. Just like the ethnic psychology strand, this approach
argues for the development and use of culturally sensitive and appropriate methods and
instruments in conducting psychological testing and treatment.

Basic Tenets and Key Concepts in Sikolohiyang Pilino

Sikolohiyang Pilipino could be summed up as an approach using the figure

below. It could be seen that there are five primary variables that are interrelated.
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Accomodative values
(colonial)
HIYA (propriety/dignity)
UTANG NA LOOB
(gratitude/solidaity)
PAKIKISAMA
(esteem/companionship

privotal interpersonal Linking socio-personal

value: Core value: value:
PAKIKIRAMDAM KAGANDAHANG LOOB
(shared inner perception)
(shared identity) (shared humanity)

confrontative values
(surface):
BAHALA NA
(determination)
LAKAS NG LOOB
(guts/courage)
PAKIKIBAKA (resistance)

Value system of Philippine psychology

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Core Value of Kapwa (Togetherness)

At the core of the Filipino values is the value that we all shared called kapwa or
togetherness, which shows how the Filipino psyche is community-oriented. Within the
frame of kapwa are two categories: ibang tao (outsider) and hindi ibang tao
(insider/one-of-us). Given this, we have different sets of responses to our kapwa,
depending on whether they are considered as ibang tao or hindi ibang tao. For
example, pakikisabay (act of conformity) is more practiced toward outsides, while
pakikipagkaisa (being one with others) is usually done in relation to insiders.

Pivotal Interpersonal Value

Another significant Filipino value is that of pakikiramdam (shared inner

perception), which is considered as the pivotal interpersonal value. Within this value,
Filipinos use their inner perception of the other’s emotion in order to efficiently interact
with them. Hence, we would open do a pakikiramdam whenever we are in doubt of the
circumstances of how we would engage with other people. In cases when, for example,
you wanted your parents to buy you a new item and you were uncertain whether they
would agree or not, you would use pakikiramdam to gauge when would be the best time
for you to ask. Surely, you would not insist on asking them to buy you the new item if
your have learned through pakikiramdam that they are having financial problems.

Linking Sociopersonal Value

Another value that contributes to our practice of pakikipagkapwa is that

kagandahang loob (shared humanity). This value allows acts of charity toward others,
based on the ideal that we belong to the same community. The practice of bayanihan or
community-based action entails the participation of the community on as task that is
meant to improve the quality of life and livelihood of the members of the locality. This
value is practiced in most parts of the country, as proven by the various terms that
locals use to refer to bayanihan: pintakasi (Samar), kapanyidungan (Batanes), tiklos
(Leyte), and bataresan (Southern Tagalog). A common example of bayanihan is the
lipat-bahay (moving of house) that traditionally and literally mean carrying a nipa hut
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form one place to a desired location. Participants in this activity are usually not paid, but
are only given free meals and pabaon (take home gift).

Accommodative Surface Values

The bayanihan or any form of kagandahang loob is always framed within another set of
Filipino values, which are labeled as accommodative surface values. These values
include hiya (propriety/dignity), utang na loob (debt of gratitude), and pakikisama
(esteem/companionship). As mentioned earlier, participants in the bayanihan are not
paid. One might have participated in this act of kagandahang loob due to his or her
pakikisama with other neighbours in transferring the house. He or she might also be
paying an utang na loob to the hut’s owner, who had helped him or her in the past. In
other instances, hiya may be a motivator for someone to join when the entire community
participates in the bayanihan.

Confrontative Surface Values

Filipinos also possess confrontatlive surface values which include bahala na

(determination), lakas ng loob (guts/courage), and pakikibaka (resistance). These
values are exhibited by Filipinos when confronted by adversity. The value of bahala na
is evident when Filipinos push through a certain plan despite the rise of conflicts just to
achieve their objective. Such determination stems from their belief that the supernatural
will eventually aid them in their noble quest. This all-in, go for-it attitude is further
strengthen by the value of lakas ng loob, which essentially pushes every Filipino to
muster up all courage and face any and all challenges. Pakikibaka is the zenith of
Filipino confrontative surface value, which relates to their capacity to oppose an enemy
in the form of a revolution.

Societal Values

According to Enriquez, Filipinos also hold societal values which he called

pagpapahalagang panlipunan. These values include karangalan (honor), katarungan
(justice), kalayaan (freedom). These values are essential to the preservation of Filipino
societal order and harmony. Moreover, they forge a psychological unity among Filipino
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communities as they build a common perception of moral obligation to other members

of the community who are considered as kapwa.

Research Methods and Approaches in Sikolohiyang Pilipino

Given that the key argument of Sikolohiyang Pilipino is the inapplicability of some
Western methods and instruments to the Filipino psyche, the discipline has identified
culturally sensitive approaches and methods through which psychological tests and
treatment could be accomplished. The five approaches or lapit are still crafted within the
Filipino’s core value of kapwa.

Pakikipagkuwentuhan (Telling stories)

This process entails a common scenario of discussing a particular event or issue

within a group of folks. The group is usually depicted as umpok (cluster) and they are in
an umpukan (clustering) setting. As the words imply, people are usually gathered in one
area to discuss a topic of their interest. In this process, the researcher becomes part of
the umpukan and shares equal status with the participants. In fact, in this process, the
researcher acts as e mere facilitator of the kuwentuhan (storytelling).

Panunuluyan (Living with the Locals)

This process entails the pakikilahok (participation) of the researcher in the

household activities of his or her host family. The word panunuluyan comes from the
root word tuloy which means ‘’to go in.’’ This process allows the researcher to live in the
same space with his or her informants and be a kalahok (participant) in their daily
activities.

Pagdadalaw-dalaw (Visitation)

This process entails the intermittent visits (dalaw) of the researcher to the house
of the informants. Unlike in panunuluyan, this process constricts the pakikilahok of the
researcher on the daily activities of the household due to his or her limited duration of
visit. This makes the approach less invasive of the informants’ personal space and
privacy.
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Pagtatanong-tanong (Interview)

This approach allows the process of asking questions (pagtatanong) to the

informants about the topic at hand. Such methods is rooted on the informant’s
perceived importance of concepts and topics. This makes the researcher’s questions
highly dependent on the ongoing discussion that he or she is having with the informant.
Leading questions are not allowed as they orient the answers according to the
worldview of the researcher and not of the local.

Pakikiramdam

This approach is centered on the researcher’s practice of pakikiramdam in such

way that he or she will gauge the readiness of a potential kalahok to the research. This
process will be highly subjective depending on the researcher’s degree of efficiency in
using pakikiramdam. If the researcher ‘’feels’’ that a potential informant is not ready for
an intensive participation (i.e, panunuluyan), then he or she could opt for less invasive
procedures such as pagdadalaw-dalaw or pakikipagkuwentuhan.

Assessment 3.2

Instructions: Answer the following questions at the back of this module guided by the coding of
each activity.

Directions: Discuss your understanding of hiya by highlighting events or experiences

which made you feel this Filipino value. Afterward, analyse whether your understanding
of hiya could be equated to the concepts of shame by checking if the events you have
listed in hiya could be part or your list of shame.

Performance Check 3.2

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You are a school youth psychologist who employs Sikolohiyang Pilipino in your
research on out-of-school youth. As such, your task is to understand and find out the
reasons/factors that make the youth stop attending school. To do this, you need to use
the methods of Sikolohiyang Pilipino. Your teacher will evaluate your output based on
its accuracy, clarity of arguments, and extent of usage of Sikolohiyang Pilipino.
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

LESSON 3: Pantayong Pananaw

Lesson Objectives:

a. Explore personal and social experiences using indigenous concepts; and

b. Explain the significance of using a particular language for discourse.

For whom do we write our history? This was the primary question that is being
posed by the movement called pantayong pananaw (from-us-for-us perspective). In an
era when historical works were written by the scholars who were trained abroad and
whose methods were derived from the West, a Filipino scholar argued for a shift in
perspective. He was Zeus Salazar.

Born on 29 April 1934 in Tiwi, Albay, Salazar was the eldest of seven children.
The young Salazar made his mark in Bicol and Manila where he graduated valedictorian
in both grade school and high school. Then he pursued a bachelor’s degree in history at
UP-Diliman, where he graduated summa cum laude in 1955. In 1968, he completed his
doctorate in ethnology at the Universite de Paris. Upon his return to the Philippines, he
resumed his pot as a faculty member of the UP Department of History. It was in the mid-
1970s that Salazar developed his lifelong crusade for a national brand of history that
became a staple perspective for the next generation of history students, that is, the
panatayong pananaw.

Salazar’s followers formed organizations that promote the nationalistic view of

history. These organizations are Bagong Kasaysayan Inc. (BAKAS, Inc.), Asosasyon ng
mga Dalubhasa, May Hilig, at Interes sa Kasaysayan (ADHIKA) ng Pilipinas, Inc., and
UP Lipunang Pangkasaysayan (LIKAS).

Key Arguments of the Pantayong Pananaw

i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

The primary argument of the pantayong pananaw is the need of reorienting

contemporary historians on the ‘’right’’ way of reconstructing the past based on who is
talking for whom, with whom, and to whom. According to Salazar, there are three
perspective by which Philippine history was and is being written. Knowing the first two
perspective will lead to a better comprehension of the third perspective, which is the
pantayong pananaw.

Pangkayong Pananaw

This perspective is used by Western historians – who used their own cultural
background and their countries’ politico-economic agenda-in framing the events that
transpired in our country. When loosely translated, pantayong pananaw is the ‘’from-
you-for us’’ perspective. This perspective is used by foreigners or outsiders in talking
about or in referencing a particular culture, its people, and their customs. The historical
lens used in this perspective could be compared to the colonial agenda of acquiring raw
ingredients from the colonized regions to be brought to the Western regions. Data and
information that were retrieved from the Philippines were brought to the West for
packaging and ultimate consumption. This consumption allowed the West to have an
intellectual meterstick to efficiently administer their goals in the colonized region. The
knowledge produced through this lens became sources of justification for the colonial
activities of the West. In a sense, the subjugating actions of the West were legitimate by
what Westerners viewed as the ‘’uncivilized’’ characteristics of non-Westerners.
Naturally, the scholars involved in the writing of pangkayo type of history are those from
the West. To illustrate: The British would say, ‘’You Filipinos are different from us in
many aspects.’’ (Kayong mga Pilipino ay iba sa amin sa maraming bagay.)

Pangkaming Pananaw

As the number of Filipino scholars grew, the pangkayong pananaw became

greatly challenged. Questioning the validity of the Western scholars’ depiction of Filipino
and the Filipino past, local scholars started developing their own analyses of their
motherlands history and story. Filipino scholars who were mostly trained in the West
have gone back to the Philippines and started rewriting the country’s history. It is
through this movement that Western constructs of the Philippines were challenged and
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

alternative analyses and stories were written. The pangkami perspective launched
works on the Philippines made by Filipinos for Western consumption. This perspective
is loosely translated as ‘’from-us-for-you.’’ It is used when a native talks to outsiders or
foreigners regarding his or her own society and culture. A comparison is made by the
native between his or her own customs or habits, for instance, and those of the outsider
whom the native is communicating with. One’s own language may or may not be used.
To illustrate: While talking to American visitors, the Filipino would say, ‘’unlike you, we
Filipinos don’t believe in divorce.’’ (Hindi tulad ninyo, kaming mga Pilipino ay hindi
naniniwala sa diborsyo.)

Despite the seeming nationalist agenda of the pangkaming pananaw, it remains

to be a problematic lens. According to Salazar, the pangkaming pananaw has yet again
become a historical narrative for the West. As the main goal of the pangkaming
pananaw is to correct the erroneous Western analysis of the Philippines context, the
discourage remains to be for the West. This implies that all works of the Filipino
scholars were mostly to be consumed by their Western counterparts, who were then
involved in the dialog about their former colonies. This process inhibited a dialog to take
place between and among Filipinos, for whom Philippine history should be written.

Pantayong Pananaw

The need for the pantayong pananaw was thus felt; Philippines history should be
written and consumed primarily by Filipinos. To achieve this goal, a key element needs
to be addressed – the use of the Filipino language in transmitting knowledge. Loosely
translated, this is the ‘’from-us-for-us’’ perspective. Pantayong pananaw is used in
reference to the person talking and everyone whom he or she is communicating with –
including those who are not present but are considered part of the group where the
person is talking, and those groups whom he or she is talking to. ‘’We Filipinos’’
(Tayong mga Pilipino) implicitly means that those who are communicating or conversing
with each other are all Filipinos, excluding the outsiders, foreigners, or non-Filipinos.
They can easily understand each other, whatever the topic is (which may pertain to their
own society and culture, through the use of a common language). Salazar states that a
community, society, or culture can claim to have pantayong pananaw only if all its
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

members use concepts and manifest habits and behaviours whose meanings can be
understood by all, including the relationship between the meanings. This is made
possible with the existence of a language, which is the basis and channel for
understanding and knowledge.

Local Language for Discourse

According to Salazar, Philippines history should be written in the local language

or dialect for two important reasons: (1) the local terms, when transposed to Western
language, lose their actual meanings and historical significance; and (2) our history
should be discussed among ourselves and not for the others. The use of local language
characterizes the pantayong pananaw perspective.

With regard to the first claim, Salazar argued that the adaptation of Western
words when referring to events in our history led us to become more susceptible to
Western constructs and ideas. This becomes problematic as we will always bound to
fail in capturing the true essence of our past. One example he used was our persistent
usage of revolucion instead of the word himagsikan. He claimed that the word
revolucion is not accurate to depict the events that transpired in our country that
ultimately emancipated us from colonization. He said that the word revolucion was lifted
from the Latin word revolvere, which means to ‘’go around’’; thus, its meaning did not
have any relation with the events in our country that led to our freedom. He insisted that
the word himagsikan must be used because of the proximate meanings that are more
associated with the actual events that happened in the country. Combining the root
words hin-bagsik-an, the word himagsikan reflects to a ‘’collective act of letting out one’s
ferocity for some reason.

On the pint that history must be discussed among ourselves, Salazar introduced
the concept of talastasang bayan (national discourse). He argued that it is through this
talastasang bayan that the cultural identity of the Filipinos were constructed or
reconstructed. He claimed that the Filipino cultural identity is dependent on what the
prevailing discourse is. Hence, when the pangkayo perspective was its peak, Filipinos
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

were made to view themselves the way that their colonizers viewed them – uncivilized
and in need of Western guidance. When the pangkami perspective was at its height,
Filipinos were guided to be reactionary to the Western conceptions of them. The
Filipinos were guided to have a discourse with their colonizers so as to dissuade the
latter from poorly conceived ideas about the former. Salazar posed then a pertinent
question: ‘’Why do we need to explain to them who we are?’’ From thereon, Salazar
urged the Filipino nation to have a talastasang bayan that is oriented toward a
discussion of Philippine history for the Filipinos and by the Filipinos. To do this, we need
to use our own language without the need of translating it for Western audience
because our story is ours and not for them.

Criticism and Limitations

The pantayong pananaw, though a landmark in Philippines theory building, has

received multiple criticism both among local and foreign historians. Some of the
contentions made against this perspective are the following:

1. The exclusive use of Filipino as a language for discourse. Salazar is keen on

espousing a fully Filipino discourse on Philippine history and society. As such, he
dissuades Filipino scholars form using any term that has been lifted from the West
and applied to our context. This, according to his critiques, had become one of the
main weaknesses of Salazar’s approach. Critiques like that of Guillermo (2009) and
Paluga (2009) insisted that some terms that Salazar disputes are actual terms that
have been used by historical icons. The word revolucion, for example, has been
used interchangeably with himagsikan by earlier Filipino scholars and even well-
known Filipino political actors like Emilio Jacinto and Apolinario Mabini.
2. Cultural essentialism. As Salazar is bent toward an analysis of cultural values and
appropriations, the bigger issues of society such as exploitation and inequality were
highly neglected. According to Guillermo (2009), this has become one of the major
issues that Salazar refuses at address given his unrelenting focus on the
significance of the elite learning the bayan or the masses’ symbolic world. It appears
that Salazaris primarily focused on ‘’cultural independence’’ without considering
other essential issues like politico-economic independence.
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

3. Locally deterministic. The nationalistic approach of Salazar has disqualified any

concept or context that may resonate with the West. For example, any concept
related to the Marxist ideology will not be entertained as this is highly Western of
origin and does not relate to Filipino values or experience. However, as many
scholars like Guillermo and Paluga have observed, this claim is also problematic
given the tradition and history of Filipino groups and individuals who have long
discussed the issues of exploitation and class-based inequality.
4. Impact of globalization. Another issue that the pantayong pananaw fails to consider
is the impact of globalization to the current generation. With ideas and concepts
freely flowing form one nation to the other, the current generation will have a
different set of ideas and morals compared to the generation before them. This
creates a cleavage in the understanding of what is essentially Filipino and further
creates issues on the identity of Filipinos today.

Assessment 3.3

Instructions: Answer the following questions at the back of this module guided by the coding of
each activity.

1. Why is the exclusive usage of Filipino words in works on Philippine history and society
problematic?
2. How can globalization affect the pantayong pananaw?

Performance Check 3.3

List down 10 Filipino words that have no English equivalent. Provide a three-sentence
justification why you believe these words have no English equivalent.
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

ANSWER SHEET

Name: ______________________________ Year and Section:_______

Subject Teacher:______________________ Date Submitted:________

Assessment 3.1

Rubric for evaluation

No Answer Needs Improvement Adequate Quality Exemplary

0 4 6 8 10
Answers are partial or Answers are not Answers are Answers are
incomplete. comprehensive or accurate and comprehensive,
Key points are not completely stated. complete. Key accurate, and
clear. Question not Key points are points are complete. Key ideas
adequately answered. addressed, but not stated and are clearly stated,
well supported. supported.  explained, and well
supported.

1. Why is de los Reyes referred to as the ‘’Father of Filipino Socialism’’?

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i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

2. What is the ‘’Filipino First Policy’’ or Recto?

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3. How did the IPC contribute to the discourse on local-based analysis?

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_________________________________________________________________________
_________________________________________________________________________

Performance Check 3.1a

Rubric for evaluation

No Answer Needs Improvement Adequate Quality Exemplary

0 4 6 8 10
Answers are partial or Answers are not Answers are Answers are
incomplete. comprehensive or accurate and comprehensive,
Key points are not completely stated. complete. Key accurate, and
clear. Question not Key points are points are complete. Key ideas
adequately answered. addressed, but not stated and are clearly stated,
well supported. supported.  explained, and well
supported.

Morga described the Filipino’s love for bagoong in his Sucesos, saying: ‘’They (natives) prefer to
eat salt fish which begin to decompose and smell.’’ Discuss with a partner your thoughts about
Morga’s description of the popular bagoong. Do you agree with his description or not? Justify
your answer.
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

____________________________________________________________________________
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____________________________________________________________________________
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____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________

Assessment 3.2

Rubric for evaluation

No Answer Needs Improvement Adequate Quality Exemplary

0 4 6 8 10
Answers are partial or Answers are not Answers are Answers are
incomplete. comprehensive or accurate and comprehensive,
Key points are not completely stated. complete. Key accurate, and
clear. Question not Key points are points are complete. Key ideas
adequately answered. addressed, but not stated and are clearly stated,
well supported. supported.  explained, and well
supported.

Directions: Discuss your understanding of hiya by highlighting events or experiences

which made you feel this Filipino value. Afterward, analyse whether your understanding
of hiya could be equated to the concepts of shame by checking if the events you have
listed in hiya could be part or your list of shame.

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i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

______________________________________________________________________
______________________________________________________________________

Performance Check 3.2

Rubric for evaluation

No Answer Needs Improvement Adequate Quality Exemplary

0 4 6 8 10
Answers are partial or Answers are not Answers are Answers are
incomplete. comprehensive or accurate and comprehensive,
Key points are not completely stated. complete. Key accurate, and
clear. Question not Key points are points are complete. Key ideas
adequately answered. addressed, but not stated and are clearly stated,
well supported. supported.  explained, and well
supported.

You are a school youth psychologist who employs Sikolohiyang Pilipino in your
research on out-of-school youth. As such, your task is to understand and find out the
reasons/factors that make the youth stop attending school. To do this, you need to use
the methods of Sikolohiyang Pilipino. Your teacher will evaluate your output based on
its accuracy, clarity of arguments, and extent of usage of Sikolohiyang Pilipino.

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

Assessment 3.3

Rubric for evaluation

No Answer Needs Improvement Adequate Quality Exemplary

0 4 6 8 10
Answers are partial or Answers are not Answers are Answers are
incomplete. comprehensive or accurate and comprehensive,
Key points are not completely stated. complete. Key accurate, and
clear. Question not Key points are points are complete. Key ideas
adequately answered. addressed, but not stated and are clearly stated,
well supported. supported.  explained, and well
supported.

1. Why is the exclusive usage of Filipino words in works on Philippine history and society
problematic?
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
2. How can globalization affect the pantayong pananaw?
_________________________________________________________________________
_________________________________________________________________________
i-Link College of Science and Technology, Inc Discipline and Ideas in the Social Sciences

_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________

Performance Check 3.3

List down 10 Filipino words that have no English equivalent. Provide a three-sentence
justification why you believe these words have no English equivalent.

______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________