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FilPsych
Module 1, 2, 3
| Term | Definition |
|---|---|
| Filipino Psychology | Psychology born out of the experience, thought and orientation of the Filipinos, based on the full use of Filipino culture and language. |
| Filipino Psychology | Scientific study of psychology derived from the experience, ideas and cultural orientation of the Filipino. |
| Psychology in the Philippines | a series of events related to the field of psychology in the Philippines |
| Psychology of Filipino | any theories of knowledge of Filipino nature regardless of source, western or local. |
| Filipino Psychology | a psychology based on the Filipino’s true thoughts, feelings, behaviors and must derive from Indigenous Filipino sources, language and methods. |
| Sikolohiyang Filipino | a protest against colonization or Philippine colonial education; hence, the push towards indigenization of Psychology in the Philippines. |
| 60's | The year that SP movement began. |
| indigenization movement | reaction to the domination of Western, especially American, mainstream psychology and a reflection of a global concern for making psychological knowledge culturally appropriate |
| Philippines | Country that has the strongest and most articulate indigenous psychology in Asia |
| Western psychology | This psychology is taught in Filipino schools. Schools started to adapt American psychology although it is unresponsive or not right to Philippine culture. |
| American Ways | Filipinos suffered from the comparison because of the blatant imposition of this |
| Colonial Psychology | hegemony/dominance of western American psychology |
| Translation of foreign materials in Filipino | initial step in the development of Filipino psychology. But these efforts failed to address/correct the problems brought about by colonial psychology. |
| 1970 | The year when Filipino psychology came into being to address colonial psychology. Scholars then started to have a Nationalist and radical sentiment about the Philippines due to the rough period of FEM dictatorship. |
| Virgilio Enriquez | He introduced the concept of Filipino Psychology/Sikolohiyang Pilipino together with Dr. Alfredo V. Lagmay- Chair dept. of psychology-UP. |
| 1975 | The year when Pambansang Samahan sa Sikolohiyang Pilipino (National Association for Filipino Psychology) was born/formalized |
| Filipino Psychology | This is usually thought of as a branch of Asian psychology, the placement, determined primarily on culture |
| Asian Psychology or Eastern Psychology | There is an ongoing debate on the make-up of Philippine culture, because this will generally determine whether Philippine Psychology is to be placed under the realms of either this two. |
| Liberation Psychology | The view of Philippine Psychology is largely postcolonial and is seen as this. |
| - Academic Scientific Psychology/ Akademiko-siyentipikal na Sikolohiya - Academic Philosophic Psychology/ Akademiko-pilosopiya na Sikolohiya - Ethnic Psychology/ Taal na Sikolohiya - Psycho-medical Religious Psychology/ Sikolohiyang Siko-medikal | Four Traditions upon which Philippine Psychology is rooted |
| Academic Scientific Psychology/ Akademiko-siyentipikal na Sikolohiya | follows the tradition of Wilhelm Wundt in 1876 and is essentially the American-oriented Western psychology being studied in the Philippines. |
| Akademiko-pilosopiya na Sikolohiya | started by priest-professors at the University of Santo Tomas. This tradition is mainly focused on what is called ‘Rational psychology’. |
| Ethnic Psychology/ Taal na Sikolohiya | tradition on which Philippine psychology is primarily based; indigenous concepts that are studied using indigenous psychological orientation and methodologies. |
| Psycho-medical Religious Psychology/ Sikolohiyang Siko-medikal | tradition that fuses native healing techniques and explains it in an indigenous religious context. |
| Kapwa (Shared inner self/togetherness) | hindi ka nag-iisa. It is the core construct of Filipino psychology. |
| - Ibang Tao (outsider/ other people) - Hindi Ibang Tao (One of us/ no other people) | 2 Categories of Kapwa |
| Confucian | Filipino culture is generally identified as this |
| Conformity | Filipinos give importance to this behaviour because in contrast to non-Asian countries, Filipino culture is generally Confucian. |
| Individualism (kanya-kanya) | This behaviour is brought by western colonialism. |
| • Pakikitungo/civility • Pakikisalamuha/act of mixing • Pakikilahok/act of joining • Pakikibagay/conformity • Pakikisama/being united with the group | Interaction Levels of Ibang Tao (5) |
| • Pakikipagpalagayang loob/act of mutual trust • Pakikisangkot/act of joining others • Pakikipagkaisa/being one with others | Interaction Levels of Hindi Ibang Tao (3) |
| Pakiramdam | Shared inner perceptions. Filipinos use damdam, or the inner perception of others’ emotions, as a basic tool to guide his dealings with other people. |
| Kagandahang-loob | Shared humanity. This refers to being able to help other people in dire need due to a perception of being together as a part of one Filipino humanity. |
| Pakiramdam | Pivotal Interpersonal Value |
| Kagandahang-loob | Linking socio-personal Value |
| Hiya, Utang na loob, and Pakikisama & Pakikipagkapwa | Accommodative surface values (3) |
| Hiya | Actually a sense of propriety; loosely translated as 'shyness' by most Western psychologists. |
| Utang na Loob | Norm of reciprocity. Filipinos are expected by their neighbors to return favors—whether these were asked for or not—when it is needed or wanted. |
| Pakikisama and Pakikipagkapwa | Smooth Interpersonal Relationship, or SIR, as coined by Lynch (1961 and 1973). This attitude is primarily guided by conformity with the majority. |
| Bahala na, Lakas ng Loob, and Pakikibaka | Confrontative surface values (3) |
| Bahala na | literally as “leave it up to God (Bathala)” and it is used as an expression, almost universally, in Filipino culture; a culture-influenced adaptive coping strategy when faced with challenging situations. |
| Lakas ng loob | characterized by being courageous in the midst of problems and uncertainties. |
| Pakikibaka | means concurrent clashes. It refers to the ability of the Filipino to undertake revolutions and uprisings against a common enemy. |
| Karangalan, Puri, Dangal, and Kalayaan | Societal Values (4) |
| Karangalan | Loosely translated to dignity; actually refers to what other people see in a person and how they use that information to make a stand or judge about his/her worth. |
| Puri | external aspect of dignity. May refer to how other people judge a person of his/her worth; compels a common Filipino to conform to social norms, regardless how obsolete they are. |
| Dangal | internal aspect of dignity. May refer to how a person judges his own worth. Loosely translated to justice, this actually refers to equity in giving rewards to a person. |
| Kalayaan | Freedom and mobility. Ironically, this may clash with the less important value of pakikisama or pakikibagay (conformity |
| Kalahok | The subjects/participants in Filipino Psychology; considered as equal in status to the researcher. |
| Umpukan (Natural Cluster) | This term refers to a group in Filipino Psychology that is required to serve as the participants, per se. |
| Tulay (Bridge) | A part of umpukan and is a well-respected man in the community; the researcher is introduced to a natural cluster by this. |
| Pakikipagkuwentuhan, Panunuluyan, Pagdadalaw-dalaw, Pagtatanung-tanong, and Pakikiramdam | approaches and methods used in Filipino Psychology (4) |
| Pakikipagkuwentuhan | the researcher engages in a story-telling with an umpukan. The researcher merely serves as the facilitator, while the kalahok or participants are the one who are to talk. |
| Cuento | This spanish term literally means "to tell a story" |
| Panunuluyan | the researcher stays in the home of his kalahok or participant while he conducts the research with consent by the host family, whose head serves as the tulay to an umpukan. |
| Tuloy | This term literally means "to go in" |
| Pagdadalaw-dalaw | the researcher occasionally visits the house of his host or tulay, as opposed to staying in the house. |
| Pagtatanung-tanong | the researcher undergoes a kind of questioning session with his kalahok or participants. |
| Lead questions | This questions are not supposed to be asked, instead the questions to be asked are supposed to have been derived from the kalahok’s answers themselves. |
| Pakikiramdam | the researcher uses entirely his/her own feelings or emotions to justify if his participants or kalahok are ready to be part of his research or not. |
| Damdam | This term literally means "Inner perception of emotions" |
| Filipino Psychopathology/ Sikopatolohiya | study of abnormal psychology in the Filipino context |
| Amok | Malayan Mood Disorder; a person suddenly loses control of himself and goes into a killing frenzy, after which he/she hallucinates and falls into a trance. After he/she wakes up, he has absolutely no memory of the event. |
| Bangungot | a person suddenly loses control of his respiration and digestion, and falls into a coma and ultimately to death. The person is believed to dream of falling into a deep abyss at the onset of his death. |
| Filipino psychomedicine/ sikomedikal na sikolohiya | application of basic psychology to native healing practices loosely considered as ‘medicine'; closely tied to the faith healers, as well as to the native pagan priestesses like the babaylan or katalonan, |
| Hilot | The use of massage to aid a pregnant mother in the delivery of her child. |
| Kulam | Hex or bewitchment. |
| Lihi | An intense craving for something or someone during pregnancy. Faith healers or manghihilot testify that if the craving is not satisfied, abnormality of the child may result. |
| Pasma | A concept that explains how init (heat) and lamig (cold) together can result in illness, especially rheumatism. |
| Susto | Soul-flight |
| Pagtatawas | method of diagnosing illness wherein alum (called tawas) is ritualistically used by the albularyo or medicine man for diagnosis of a variety of health conditions. |
| Usog | concept that explains how a baby who has been greeted by a stranger acquires a mysterious illness. |
| Gabâ or gabaa | Visayan concept of negative Karma |
| Western, Educated (English-speaking), Industrialized, Rich and Democratic | Meaning of the acronym WEIRD |
| WEIRD | cultural identifier of psychology test subject. |
| 93% | Percentage of Psychological knowledge based from US and other WEIRD samples |
| 84% | Percentage of global population not represented in Psychology |
| “One psychology fits all” | WEIRD Psychology might have happened due to this mentality |
| Angat-patong/ Uni-national Dominance | Uncritical acceptance of methodologies and theories developed in impersonal and industrialized countries; mindless acceptance of Western concepts. |
| Copycat Psychology | The result of angat-patong |
| - Marginalization, Distortion, and Alienation. | Consequences of Copycat Psychology (3) |
| Culture | This is a set of attitudes, behaviors, and symbol; shared through a large group of people and is typically communicated from one era to the next. |
| Attitudes | includes a person's beliefs, values and general knowledge |
| Behaviors | norms, roles, customs, traditions, habits, practices, and fashions |
| Symbolism | signifies things and ideas, or how people put meaning into it. It can be in a form of a material object, a color, a sound, a slogan, a building, or whatever it could be and is pass on from generation to generation. |
| Cultural Psychology | study of how culture forms an individual’s way of thinking, behavior, and beliefs. |
| Cross-cultural psychology | branch of psychology that is concern in studying similarities and differences in human behavior across various cultures. It seeks to identify the different psychological concepts and how it is explained in these cultures. |
| INDIGENOUS PSYCHOLOGY | alternative paradigm to study human behaviour; study of behaviour in a context that is free from all external influences |
| INDIGENOUS PSYCHOLOGY | Application to psychological practice of indigenous knowledge rooted in the people’s ethnic heritage and consciousness. |
| Indigenous | This term means natural occurrence at a local place |
| Indigenous Psychology | the prominent feature of this psychology is the absence of external, foreign and non-local contexts in understanding human behaviour. |
| local knowledge | The changing social processes in a community context; believed to facilitate social change and is an essential gatekeeper for empowering local communities. |
| Virgilio Enriquez | Father of Sikolohiyang Pilipino |
| Indigenization-from-without and Indigenization-from-within | 2 Processes of Sikolohiyang Pilipino |
| Indigenization-from-within | we are looking for the indigenous psychology from within our culture only and not just simply transforming a foreign entity with a local one to arrive in a form of Psychology which is appropriate and essential to the Filipino people. |
| Cultural Validation | practice of validating research through systematic replication in various cultures. |
| Indigenization-from-without | more common approach used in knowledge and technology transfer; approach is based on the search of local counterparts; similar to cultural validation |
| Indigenous Psychology | “Scientific study of human behavior or mind that is native, that is not transported from other regions, and that is designed for its people” (Kim and Berry, 1993). |
| Post-colonial reactions and observations | two important factors behind the development of the new IPs |
| Iskala ng Mananaliksik (researcher–method scale) Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok (researcher– participant-relationship scale) | Two Scales |
| Iskala ng Mananaliksik (researcher–method scale) | methods used by the researcher in generating data that are tried and tested and are culturally sensitive and appropriate in doing research with Filipinos. |
| Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok | a particular method assumes that there is a certain level of relationship with the participant that needs to be achieved. |
| pagtatanung-tanong Method | Method in which it major characteristics are: Participatory in nature, equality in status, appropriate and adaptive, and integrated with other indigenous methods. |
| Pakikipagkwentuhan Method | Method includes pasalita, pasulat, pasalin-salin, and paki-paghingi ng pahintulot; an informal, free, as well as a social process of exchanging information, thoughts, and knowledge that is part of everyday activities. |
| Ginabayang Talakayan Method | Combination of a community dialog, focused group discussion, and group attestation; Dependent on face-to-face interactions |
| Sikolohiyang Pilipino, Pilipinolohiya, Pantayong Pananaw | Three Major Indigenization Movements of Sikolohiyang Pilipino |
| Zeus Salazar | Person behind the movement of Pantayong Pananaw |
| Prospero Covar | Person behind the movement of Pilipinolohiya |
| Culture | distinctive customs, values, beliefs, knowledge, art, and language of a society or a community. These values and concepts are passed on from generation to generation, and they are the basis for everyday behaviors and practices. |
| Culture | a meaning and information system shared by a group and transmitted across generations |
| Cultural Psychology | interdisciplinary field that unites psychologists, anthropologists, linguists, and philosophers for a common pursuit: the study of how cultural meanings, practices, and institutions influence and reflect individual human psychologies. |
| Cultural Psychologists | Rather than cordoning it off as its own subfield, these type of psychologists want to benefit from the breadth of expertise of its sundry practitioners, and to have a broader impact on all areas within psychology and across the social sciences. |
| Culture and Self | In cultural psychology, these two are seen as constitutive. |
| Mutual Constitution | the process by which mind and culture “live together, require each other, and dynamically, dialectically, and jointly make each other up” |
| Culture | It is composed of meanings (e.g., values, beliefs, and norms) and practices (e.g., conventions, scripts, and routines) that are shared, albeit unevenly, in a given community and group. |
| Mind | shaped through culture, thus contributes to the reproduction of culture |
| mediating self and psychological functioning | As cultural content changes, these two also changes. |
| Culture | This aspect is not separated from an individual; it is a product of human activity—each individual person’s activity as well as the thoughts, feelings, and actions of those individuals who have come before that person. |
| Worldview | collection of attitudes, values, stories and expectations about the world around us, which inform our every thought and action. |
| Worldview | This is how a culture works out in individual practice. |
| Pambansang Samahan sa Sikolohiyang Pilipino/ National Association for Filipino Psychology | Association formed in 1975 |
| Philippine Psychological Corporation | established in 1962; gave psychological services and stood as the primary retailer for psychological measurements |
| Panukat ng Ugali at Pagkatao (PUP) | Created by Enriquez in 1975; measure that is sensitive to the Philippine culture from process to acquiring tests |
| Virgilio Enriquez and Carmen Santiago | Proposed the Model of the New-Filipino Research to guide the practice of native research in 1976 |
| PAGPAPALITAW NG NASA LOOB | According to Jose Clemente, almost 50% of Sikolohiyang Pilipino researches fall under this category. |
| PANUKAT NG UGALI AT PAGKATAO | A personality test made by Dr, Virgilio Enriquez. |
Created by:
hellennn