SIKOLIHIYANG PILIPINO

Virgilio G. Enriquez- AMA NG SIKOLOHIYANG PILIPINO

- Introduced a movement that focuses on the following topics.

1. Identity and national consciousness, especially looking at the social sciences as the study of

the humans and their consciousness and meaning or diwa; or the indigenization of conception

and definition of the psyche as a focus of social psychological research.

2. Social Awareness and involvement as dictated by an objective analysis of social issues and

problems.

3. National and ethnic cultures and languages, including the study of traditional psychology,

called kinagisnang sikolohiya.

4. Bases and application of indigenous psychology in health practice, agriculture, art, mass

media, religion, and others including the psychology of behavior and human abilities as

discussed in Western Psychology and made appreciate in the Philippines context

Three Major Areas of Protest

1. As sikolohiyang Malaya or liberated psychology – Sikolohiyang Pilipino contradicts a

psychology that perpetuates the colonial status of the Filipino mind

2. Movement opposes the importation and imposition of the industrialized psychology

of the developed countries into the third world. The Sikolihiyang pangkabuhayan or

economic/livelihood psychology

3. Development of a sikolohiyang mapagpalaya as an opposition to the use of

psychology to exploit the masses

EIGHT LEVEL OF INTERRELATEDNESS IN FILIPINO LANGUAGE

These concepts serve as the basis of interrelatedness and the foundation of human

interaction.

PAKIKITUNGO (dealings) – transaction or civility with

PAKIKISAMA (association/fellowship) – Being along with

PAKIKISALAMUHA (socializing/interaction) – interaction with

PAKIKILAHOK (participation/involvement) – Joining or participation.

PAKIKIBAGAY (adaptation) – in conformity with or in accord with

PAKIKIPAGLAGAYAN NG LOOB – being in rapport or understanding or acceptance with

PAKIKISANGKOT (engaging) – getting involved with

PAKIKIISA (solidarity/communion) – Being one with

1. Ilocanos are known for the craftsmanship of the cotton fabric inabel and the folk dance

binatbatan.

2. Ifugao funeral dance, and the Benguet victory dance are examples of the dances in pure

indigenous form.

3. Other dances represent the daily affairs of the community such as planting, fishing,

pounding rice, etc.

4. In the Mountain Province, “shields, spoons, ladles, bowls” and figurines are infused with

art through woodcarving.

5. Muslim art can be recognized through certain motifs, colors, and patterns. These stylized

elements are evident through brass work, tools, weaponry, and musical instruments.

6. A Filipino person’s characteristic of being relational or communal is evident in his or her art.
Traditional art reflects this orientation as well, with the following specifics: 
• Art is not separated from its other values and functions such as “religious, moral, spiritual,
social and ecological concerns” 
• Sensory modes are cultivated holistically and must be developed together • Art is assimilated
into life
 • The community is involved in the work of art; thus, one artist is rarely recognized and
remains anonymous most of the time
 • There is no dichotomy of the artist and society • No rigid standards dictate materials, forms,
or techniques
• Process of creation is valued over the work of art

• Conceptualization and realization are simultaneous

7. Philippine Indigenous Customary Laws

- are rooted in pre-colonial traditions and in the approved values of the IP groups.

- are linked to the folk beliefs, rituals, myths, and other aspects of identification of

the IP groups.

- They also provide a guide to individual behaviors, as well as the interactional

and relational dimension of the community, system of governance and group

behaviors.

- also guide their relationship with other groups, mainly in the maintenance of

peace, engagement in warfare, and establishment of peace pacts

8. Mamanwa community as being headed by a “Dakula” or “Hawodon,” the local terms for a

Datu.

9. Mamanwa tambajon or baylan (shaman) are the keepers of their traditions. 

10. Molinta observes that the Cordillerans (2015) provide a more elaborate customary law and
structure of governance of their territory or “ili”.
11. “lallakay” or “amam-a” is the traditional council of elders that governs the communities.
12. The “dap-ay” or “abong” is the physical location of the center of governance in the
Cordilleran “ili.”
13. The “bodong” or “pechen” is an integral component of the legal system, wherein they
establish peace among neighboring tribes.
14. The “dapat,” “dumapat” or “mananum,” on the other hand, are traditional irrigation
associations that manage and settle disputes on the use of the water resources of the
community.
15. The “muyung,” which is a privately owned woodlot that provides firewood, timber, and farm
lots, is managed by a single family.
16. The “tayan,” on the other hand, refers to a more corporate type of management of land. This
forested land is usually managed by a clan for timber, firewood and for hunting game.
17. The “lapat,” a section of a forest closed for a specific period due to certain cultural and
spiritual beliefs.
18. Shifting cultivation is also considered as sustainable technology in farming because it
provides minimal disturbance of the soil and allows a long break before the soil is used again.
19. Staple foods like rice, camote (sweet potato), banana, and gabi (taro) are the most common
types of plants cultivated by IP groups.
20. Organic farming technologies that they employ include multiple cropping, composting, and
integrated pest management.
21. Badjaos are primarily dependent on the sea for subsistence fishing. They are known to be
master divers in their fishing expeditions.
22. The Lubcon Mamanwas are another IP group engaged in coastal fishing, while the Lake
Mainit Mamanwas are engaged in lake fishing.

SURFACE VALUES
1. Hiya - which is usually translated as “shame.” The meaning of the word can change
depending on affixations like nakakahiya (“embarrassing” is different from ikinahiya or
“to be embarrassed for someone”).
2. Utang na loob - “debt of gratitude” or “principle of reciprocity”
3. Pakikisama - “smooth interpersonal relations” by conforming to a group. But later,
Enriquez defined it as “being along with,” and “companionship”.
4. Bahala na - “fatalism”, “determination and risk-taking”.
5. Pakikiramdam - priori or pivot value.