ROGELIA PE- PUAUnpacking the Concept

of Loob:
University ofNew South Wales

AustraliaTowards Developing Culture-

Inclusive Theories*

his chapter articulates one of the most cited core concept in

Philippine indigenous psychology-loob. Loob literally means
-"inner," "interior" or "internal." As a concept, it refers to
one's inner self, the internal dimension of one's identity. As a
potential culture-inclusive theory, it has at least 250 variants
that represent Filipino constructs. Loob has breadth and
depth. It can refer to thought, awareness, memory, volition
and emotion. It has positive, negative and neutral meanings.
Loob is the embodiment of personality, character and
humanity. In unpacking this, I am taking up the challenge of
articulating this to a diverse audience—indigenous Filipino,
non-indigenous and other indigenous scholars—a culture-
inclusive theory, in a language that is not the source of the
indigenous concept. I used the approach of "indigenization
from within" or cultural revalidation, that is, understanding it
from the point of view of the indigenous, instead of direct
translation or interpretation that is not sensitive to cultural
nuances.
THE EXOGENOUS, THE INDIGENOUS AND THE CROSS-
INDIGENOUS ("CULTURE-INCLUSIVE")

The Philippines has a long history of indigenization of

psychology that started with a movement that challenged the
universality ofWestern Psychology, and evolved into a discovery and
identification of genuinely indigenous concepts, "theories and
research methods. '(Sikolohiyang Pilipino (Filipino psychology) refers
to the psychologyborn out ofthe experience, thought and orientation
ofthe Filipinos, based on the full useof Filipino culture and language
(Pe-Pua and Protacio-Marce 2000, 49)." This development has to
be appreciated against a historical backdrop ofperiods ofcolonization
ofthe Philippines by Spain (300 years) and the USA (50 years). The
Americans, particular, have influenced the establishment and the
nature the discipline ofpsychology in the country. Ironically, it
was az American-trained Filipino psychologist, Virgilio Enriquez,
started the Sikolohiyang Pilipino movement, after he and h-s
colleagues came to realize the inadequacy ofWestern theolies
and methods in reflecting and describing the Filipino psyche

382
 The start of the movement coincided with the time in the ear±y 1970s
when the country was rebelling against a dictator—i

* Copyright 0 2017 The Author.

government, and rejecting "imperialistic" application and use ofthe generated

influence from the West (a.k.a. America). knowledge to benefit the indigenous. The
Sikolohiyang Pilipino represented the process outward flow indicates
ofdecolonization in the form ofbeing critical
of Western theories and methods, and
wanting to discover their "own" psychology. (For that there is an intention to apply this
a fuller history of the indigenization of outside the indigenous culture.
psychology in the Philippines, see Pe-Pua and
Protacio-Marcelino 2000; and Pe-Pua and Through the development of
Perfecto-Ramos 2012). Sikolohiyang Pilipino, one of its most
Enriquez (1987, 1992) illustrated the significant achievements is the
indigenization process in terms of two pathways. identification of indigenous concepts,
The first pathway is what Enriquez (1987, 1992) which are later analyzed using various
called indigenization from without, or what approaches, including hermeneutical,
Sinha (1997) termed Indigenization ofthe linguistic, philosophical, historical,
exogenous. The exogenous culture is the source, sociological, anthropological, and
the flow is inward, i.e„ the indigenous psychological. An example is the concept of
culture is the target. The process involves kapwa (shared identity) which is at the core
creating an indigenous version, in other words, of Filipino social psychology, and which is
adaptation of the foreign material to the at the heart of Filipino values. While foreign
indigenous context, producing an indigenous scholars who studied Filipino personality
version of imported materials. The popular identified a different value, pakikisama
examples are the translation ofimported theories (smooth interpersonal relations) as core
(mainly from the West), or modification of value, Enriquez (1978, 1994) discovered
psychological tests, or replication of Western that it is not maintaining smooth
studies. In many countries where indigenization interpersonal relationships that Filipinos
occurs, it is this type of indigenization that is are most concerned with, but
more common. pakikipagkapwa which means treating the
The other pathway is what Enriquez other person as kapwa or fellow human
(1987, 1992) called indigenization from being. Since the initial identification of
kapwa, this concept has been studied
within or cultural revalidation, l which Sinha widely, with the most recent advances being
(1997) called internal indigenization. The the experimentation and systematic study of
source of concepts and methods is the kapwa using both quantitative and
indigenous culture. Psychologists start by qualitative methods. There should be
identifying indigenous concepts, enough materials to go with to start
theories and methods, rather than theorizing kapwa and relating it to other
adapting existing Western concepts, theories indigenous concepts in Chinese and
and methods to local situations. Japanese psychology, for example.
Through semantic elaboration, Filipino personality has been and
indigenous codification or re continues to be a popular area of study of
codification, and systematic explication of foreign scholars who came to the
implied theoretical frameworks, what is Philippines. Their interpretations of Filipino
produced is a psychology that reflects the personality characteristics vary depending
indigenous experience and realities. This on their knowledge of the local language
(with many relying on interpreters, which is
strategy also pays attention to the
an issue in indigenization), and more 1960s. Pe-Pua and Protacio-Marcelino
significantly, on whether they are using the discussed this in an article outlining the
indigenous or exogenous lens. I will give legacy of Virgilio Enriquez. Sibley
just one example. (1965) translated it as "shame." Lynch
Hiya was one of the Filipino values (1961)
identified by American scholars in the
1
Enriquez and a few other authors argue that the term "indigenization" when referring to this approach to
indigenization is not accurate—how do you indigenize something that is already indigenous?

PE-PI-JA

384

explained it as athe uncomfortable feeling
that accompanies awareness of being in a
socially unacceptable position, or
performing a socially unacceptable action,"
for example, when a son or daughter is
scolded by the parent in front of other
people. The Filipino Andres (1994)
described hiya as "an ingredient in why
Filipinos overspend during fiestas [holiday
festivals celebrating some patron saints or
significant events in the locality] in order to
please their visitors, even to the extent of
going into debt (64)." The three
interpretations above can be considered as
"exogenous," even Andres's although he
is a Filipino. They were inadequate because
they failed to take into account the effect of
affixations in Philippine languages that can
give a new meaning to a rootword such as
hiya.
A Filipino philosopher, Armando Bonifacio
(1976) adopted an indigenous approach and
alerted us to the different meanings of hiya
depending on its form or affixation. Thus, it
could simply refer to "embarrassmen€' as in
nakakahiya (embarrassing), napahiya
(placed
in an awkward position), ikinahiya (be
embarrassed with someone), etc. With some
affixes, it can have a negative meaning, as in
napahiya/pinahiya (humiliated by someone)
for example; with others, positive, as in
mahiyain (shy-considered a virtue,
especially amongwomen); and in still other
forms, it can be either positive or negative,
e.g., kahihiyan (sense of propriety, or
embarrassment). After Bonifacio, a
Filipino-born but German trained historian,
Zeus Salazar (1981, 1985), expanded on the
analysis of hiya by looking at the
affixation to the root word, and in the
process discovered the internal and external
aspects of hiya, From this, it became evident
UNPACKING THE CONCEPT OF LOOB
that the foreign scholars have captured the
external aspects only. To make the long story
short, the more appropriate translation of
hiya in English is not "shame" (exogenous)
but "sense of propriety" (indigenous).
This chapter follows the
indigenizationfrom-within approach. The
basis is the indigenous language and I will
come back to the issue of affixations in the
Philippine language as I examine the
indigenous concept of 100b. The challenge I
face is how to convey the ideas of an
indigenous concept, based on an indigenous
language, to non-speakers of this language,
and non-bearers of this culture. But this is
precisely the kind of challenge that we need
to address if we are to progress towards
achieving the goal of indigenous
psychologies which is to make a
contribution to universal psychology. As
expected in this process, we are constrained
by the English language which often could
give an approximation only of the concept in
its original linguistic source.
As a caveat, the paper is about
developing culture-inclusive theories. To
me, the term "culture-inclusive" means
acknowledging the crucial role of culture in
theorizing. It also means "inclusive of many
cultures," which is
the essence ofthe cross-indigenous approach.
"In this model, the different cultures of the
world are tapped as sources of cultural
knowledge. The resulting pool may then
be called 'cross-cultural knowledge.'
More aptly, it is cross-indigenous
knowledge . . " (Enriquez 1992, 86).
WHY LOOB?
Loob featured among the important
things to study if we want to understand
Sikolohiyang Pilipino. Enriquez (1975)
clarified that psychology should be the study
of kalooban (emotions) and kamalayan
(experienced knowledge), ulirat (awareness

of one's surroundings), isip (information and
understanding), diwa (habits and behavior),
and kaluluwa (soul).
In several studies and explorations
into the Filipino philosophy and the
Filipino personality, 100b has always
been identified as a core concept. Aside
from Filipino philosophers (Mercado
1974, 1994; be Mesa 1984) and
psychologists (Alejo 1990; De Guia
2005; Enriquez 1992), historians
(Salazar 1977, 1981; Ileto 1979; Rafael 1993) and a poet
(Lacaba 1974) have analyzed 100b.
Loob is also a central concept in
understanding Philippine values. In fact,
next to kapwa, 100b is one ofthe richest
indigenous concepts that came out of
Sikolohiyang Pilipino.
MEANINGS OF LOOB
The Vicassan 's Pilipino-English
Dictionary (Santos 1983) translated 100b
this way:
106b (10-6b), n. 1. inside; interior; inner
part. Syn. interyor. 2. Will; state of
mind; volition; disposition. Syn.
kalooban, kagustuhan, kaibigan. 3.
Courage; valor. Syn. tapang; giting;
lakas ng 100b. 4. Manners, behavior.
Syn. asal, ugali.
Just looking at this dictionary entry, we
could glean that 100b is not just literally
understood, but has some psychological
dimensions.
From looking at the psychological,
philosophical, anthropological, and
historical writings about 100b, the following
interpretations have been given to just the
word 100b:
• inner self, the internal dimension of a
person's identity, inner being (Ileto
1979) inner being, the subjective worlds
(De
Guia 2005) the holistic self
(Mercado 1974) "cave" containing
Filipino thought (Lacaba 1974) what's
inside the self actual personal feelings
of the self (Salazar 1977, 1981) core
characteristic of the self (Salazar
1977, 1981) a Filipino value
(Enriquez 1992) common humanity
(De Mesa 1984)
core of one's personality and shared
identity with others (kapwa) (De
Mesa 1984)
(I will come back to these interpretations
later.)
There is a tendency to contrast 100b
with labas. Unlike 100b, Vicassan's
dictionary
translated labas in a more literal way, devoid of
psychological dimensions: "outside, outer side or
surface; dismissal, time of dismissal (from
school/work); outflow, discharge, passing out, as
of water from a faucet, or of blood, etc.; coming
out or issue, as of a magazine; coming out, as
from hiding, i.e., appearance; showing or
presentation, as of a play, show or film; part or
role of an actor, as in a play" (Santos 1983). As a
psychological
concept, labas has been interpreted as:
physical, outward appearance
behavior and actions (versus core
characteristic) (Salazar 1977, 1981).
There is also a tendency to contrast 100b (in
its common meaning as emotion) with
thought
(isip), as in "pag-isahin ang 100b at
kaisipan" ("to unite feelings and
thoughts").
Similar to the example of the
concept of hiya, 100b takes on some
nuanced meaning when prefixes,
infixes and suffixes are added to it.
Thus, kalooban (which is often used
interchangeablywith 100b) means
emotions, but kaloob means "will" (as
in kaloob ng Diyos or God's will).
Saloobin means attitude, niloloob
means inner feelings and thoughts,
while isaloob, paloob and mula sa 100b
all connotes an inward process. The
repetition of words in Philippine
language connotes
PE-PUA 386
 intensity, so that kaloob-looban means
the innermost. Still consistent with the
meaning of 100b as emotion, the word
can also be combined with the word
hulog (fall) to form the phrase "nahulog
ang
100b" which means
"to fall in love."
A number of studies on 100b have
relied on a meta- or psycholinguistic
analysis of the word. After all, it is not
just a word; it
is a rich concept. Alejo (1990) was able
to compile 287 variations of 100b. The
richness of understanding 100b is
brought out by the affixations similar to
the above, and the combination of 100b
and another root word. With the help of
two diagrams containing selected
variations of 100b, I shall introduce the
ob (non-binary)lexical/semantic domain of 100b, albeit
it a small proportion of the whole
concept.
Lexical domain of 100b: 100b + another
root word
Figure 1 shows 12 variations of
100b when a second root word is
attached to it. I will briefly describe
these, and alert the reader to the
affixations that are important in
understanding these forms of 100b.
Loob + ganda (beauty)
387 UNPACKING THE CONCEPT OF LOOB
When 100b combines with ganda,
we get kagandahang-loob (n.) a socio-
personal value that links with the core
Filipino value of kapwa (shared identity).
Someone who is maganda ang 100b
(adj.) is generous. Someone
who has magandang
kalooban (beautiful 100b)
(n.) is pure-hearted, noble
minded. The act of showing
kindness and generosity is
nagmagandang-loob (v.)
Loob + palagay (at ease)
Palagay means at ease, so
when combined with 100b
indicates two or more loobs
being at ease with each other.
Palagay ang 100b (adv.) means
being in rapport, being
comfortable and at ease with,
where there is Loob + tibay
(durability)
Tibay ng 100b (strength or durability of
the 100b) (n.) refers to an inner strength
that is stable and unwavering. Someone
who is matibay ang 100b (adj.) is
unflinching, determined, and brave. When
in crisis, one is given this prodding or
advice, "Tibayan mo ang 100b mol"
("Strengthen your 100b," i.e., call on that
inner strength).
Loob + payapa (peaceful)
Someone who is mapayapa ang 100b
(whose 100b is peaceful) (adj.) is calm, at
peace with themselves, unperturbed, Thus,
one aims to always have kapayapaang-loob
inner peace.
Loob + tapat (truthful)
Tapatna kalooban Ca truthful 100b)
(n.) is being true to one's self, and sincere.
Someone with this virtue has pure and
noble intentions, a clear conscience,
trustworthy, keeps to his/ her word. He/She
is therefore reliable with what he/she
speaks.
Loob + utang (debt)
 Utang-na-loob is perhaps the most
controversial indigenous concept in
Sikolohiyang Pilipino, having been
exposed to the same exogenous and
indigenous interpretations as hiya. Utang-
na-loob was translated by the American
trust, while makipalagayang-loob (v.) is the
action of a person trying to gain the rapport
and trust of another.
Loob + kusa (initiative)
mutual trust: A friend or someone that one helped then feels an obligation to repay the is at
ease with is a kapalagayang-loob
Pakikipagpalagayang-loob (verb-noun) is the (sic) is in need of aid, or he (sic) may, repay
process of mutually establishing rapport and
Kusang-loob (n.) is a sense of
initiative from within, without
prodding from others. It is voluntary
(not forced), from one's own
decision. It is sincere, selfless, and
not expecting of any reward,
clear when a debt has been fully paid,
so that the relationship becomes an
ongoing one. Hollnsteiner (1961)
took this interpretation further by
claiming that the recipient of the favor
is forced "to show his (sic) gratitude
properly by returning the favor with
interest*
Enriquez (1977) dared to speculate that
there is an element of wanting to
promote reciprocity which is useful for
mainta• the image of the colonizer as
benefactor. But king at utang-na-
loob more closely in the context of
Filipino culture, it actually means
titude/solidarity.'j It is not necessarily a
den as the word "debt" connotes,
because in the Filipino pattern of
interpersonal relations, there is always
an opportunity to return a favor. It is
not absolutely obligatory m the
immediate future, for the opportunity
to show utang-na-loob might come only in
the next generation, maybe not in your
lifetime. Your children will see to it thatit is Loob + tining (sharpness of tone)
recognized and respected. It is a beautiful
element of Filipino interpersonal
sociologist Kaut (1961) as "debt of
gratitude." Andres (1994,
190—91) defined it, following Kaut's
logic, as "the principle of reciprocity
incurred when an individual helps-another.
The person
relationships that binds people to their home
community or home country. In fact, this is
expressed in a popular Filipino saying,
'{Ang hindi lumingon sa pinanggalingan ay
hindi makakarating sa paroroonan. (Those
debt in the future when the helper himself
his (sic) debt by sending gifts, It is often not
who do not look back to where they came
from will not reach their destination)."
Utang-na-loob is a calling heard by many
Filipinos who go to other lands but who still
retain strong ties with their homeland.
Loob + wala (none)
This is not about having a 100b. Wala
sa 100b literally means fit is not in the
100b." Therefore, it could mean not being
one's self, forgetting about an important
issue, or not taking an important matter
seriously (e.g., when one has said a hurtful
thing but does not mean it, having not
thought about itwell). It can also mean a
lack of energy or attention to an issue, or
being numb (emotionally), or involuntary in
one's feelings and actions,
Loob + bago (new)/balik (return)
Someone who experiences a pagbabagong-
loob (renewal ofthe 100b) is said to have
undergone some kind of conversion, usually for
the better—enlightenment, a paradigm shift, a
shift to another way of thinking. A related
concept is pagbabalik-loob (return of the 100b),
for example, balik-Diyos (return to God) which
means a renewal after being lost in one's way. It
could include
repentance, returning home after forsaking
it, returning to (good) old ways and
rejecting the negative/bad path,
PE-PUA 388
 Tining ng 100b (n.) refers to mo!" ("Be brave, strengthen your
clarity of thinking, feeling and 100b"), while there is also disdain
volition. It is related to tibay ng for someone who has too much of
100b (integrity). this, as in "Ang lakas ng 100b
mo!" C'Your daringness is
Loob + dakila (great) wrongly placed!" or "How dare
A great 100b (dakilang 100b) you!")—also said ofsomeone who
(n,) is taking kagandahang-loob has too much self-confidence
(shared humanity) to a higher ("bilib sa sarili").
level of being heroic, self- The opposite of lakas ng
sacrificing, being able to think 100b is hina ng 100b (loob's
ofthe wider good, and not just the weakness) (n.). The person
individual or the family. Someone
who possesses this is also a deep
and wide thinker. The archetype
for this is God.
Loob + baba (low)
Humility is considered a
virtue in Philippine culture,
therefore people who have a
mababang-loob (a low 100b) (n.)
is admired because they are able
to live true to themselves, and
know how to be one with the poor
and disadvantaged. They respect
the equal dignity of others, listen
to others sincerely, accept their
own weaknesses and
shortcomings, and admit their own
mistakes.
Binary versions of 100b
Figure 2 is still about 100b
combined with another root word,
but this time, there are binaries of
the added rootword that provide a
different meaning to 100b.
Sometimes they are direct
opposites, sometimes they are not.
Seven such binaries are presented
here.
Loob + lakas (strong)/hina (weak):
Strength of100b
The positive side, lakas ng
100b (loob's strength) (n.) means
courage. Someone who is malakas
ang 100b (adj.) can be
adventurous and daring, and tends
to get into tight situations without
being afraid. There is an advice to
the afraid, "Lakasan mo ang 100b

389 UNPACKING THE CONCEPT OF LOOB

STRENGTH WEIGÄT GOOD-BAD SOFT-HARD TEMPERATUR& =ÜSPACE
OF LOOB ORLOOW .2LOOB-
Figure 2. Lexical domain of Loob — binary
who is mahina ang 100b (adj.) is a coward,
always afraid, easily frightened, lacking in
self-confidence, unprepared to take chances,
afraid to get hurt, emphasizes their
weakness rather than their strength.
Loob + gaan (light)/bigat (heavy):
Weight of100b
Gaan (lightness) and bigat
(heaviness) ng 100b are related to
how one feels toward the other—
whether you like or dislike them,
whether you feel comfortable with
them, whether you accept them or
not. Gaan ng 100b connotes
sympathy with the other, and
willingness to show and accept
kagandahang100b. It is certainly
consistent with palagay ang 100b. Its
intense form, mabigat ang 100b, can
mean distrust, anger or even hate. It
is consistent with sama ng 100b (see
next).
Loob + buti (good)/sama (bad): Good
and bad 100b
Mabuting 100b (good 100b)
(adj.) is close to magandang-loob
(beautiful 100b). Someone who has
mabuting 100b is kind, good-natured,
pure of heart, honest, has good kapwa
skills.
OPEN-CLOSED
—OFLOOB -100B
Sama ng 100b (n.) is not the
opposite of mabuting 100b. It is a
feeling towards another,
characterized by hurt feeling,
resentment or bearing a grudge. Sama
(bad) is used here not in an ethical
sense as in masamang-tao (a bad
person) but more in the sense ofthe
weather (i.e., masamang panahon,
bad weather).
Loob + lambot (soft)/tigas (hard): Soft and
hard 100b
Both malambot (soft) and matigas
(hard) ang 100b are sometimes
problematic characteristics of a person, for
the Filipino. The malambot ang 100b
(adj.) can be someone who is easily
swayed by sweet words, manipulated by
the pleading or tricky maneuvers. But they
can also be preferred because they listen,
so it is easy to explain things to them. But
no one likes the matigas ang 100b (adj.)
because they are uncaring tough, have no
empathy, no sense of kapwa, not merciful,
fierce, stubborn, do not care about what is
happening around them, and refuse to
change their mind despite reasoning to do
so.
Loob + lamig (cold)/init (hot): Temperature
of100b
PE-PUA 390
 Both malamig ang 100b (cold 100b) and Loob as the cave of Filipino thought
mainit ang 100b (hot 100b) have positive (Lacaba 1974)
and negative qualities. The coldness brings Emmanuel Lacaba was an activist
indifference, lack of interest or cold treatment poet during the 1970s, the period of
of kapwa; but it can also indicate nationalistic protests against American
calmness, being clear-headed and having imperialism and the regime of the late
control of the self. Same with mainit ang President Ferdinand Marcos—the same
100b, this normally shows impulsiveness and period when the Sikolohiyang Pilipino
quick to anger, but it can also mean movement was born.
beingpassionate for a person or a cause. Lacaba theorized that due to
centuries of being under colonial
rule, the Filipino consciousness
Loob + luwag (spacious)/sikip (tight): the seemed to have withdrawn into
space of100b their 100b. The 100b, or kalooban,
Maluwag ang 100b (adj.) is someone is the "cave" that becomes the
who has space in their 100b to accept organizer or organization of
another person or a fate that comes their Filipino thought, much like
way. There is no resentment; there is only darkness, or melancholic forest.
readiness, open mindedness. On the other
hand, someone who is experiencing sikip
The 100b is part of the dialectic of
ng 100b finds it difficult to accept their personhood. The development is
fate, or someone. It is related to sama internal, borne out of the struggles
ngdoob (hurt feelings). within, for example, a society,
leading to pagbabagong-loob
Loob + bukas (open)/pikit (eyes shut): the (enlightenment or renewal of the
open and closed 100b 100b).
Bukas ang 100b (open 100b) (n.) is Alejo (1990) criticized this
similar to maluwag ang loob—open to interpretation by commenting that
others, approachable, helpful, generous—a it was 'not so much that the
close kin of kagandahang-loob (beautiful
100b). On the other hand, the 100b has
Filipinos decided to withdraw into
eyes too, that when shut (pikit) or blind to their 100b, but that due to the
injustice is called pikit foreigners' interference in the
ang 100b (adj.) Filipinos' lives, they lost their
home; they were thrown out of
PRELIMINARY THEORIZING OF THE LOOB
their selves; they lost their 100b.
From the 19 forms of 100b illustrated
in figures 1 and 2 and described briefly Loob as holistic (Mercado 1974)
above, we can see some potential for 100b Fr. Leonardo Mercado belongs to the
covering aspects of Filipino character or SVD or Divine Word Missionaries order
personhood. of the Catholic Church. He is primarily a
As mentioned earlier, the 100b has theologian and philosopher who
been analyzed by several scholars. Alejo worked closely with Enriquez in
(1990) developing Sikolohiyang _Pilipino.
summarized these studies in his Using metalinguistic analysis, he
seminal work before presenting his conceptualized 100b as being
own model of the 100b. The holistic, consisting of four dimensions:
descriptions below are from Alejo's intellectual (e.g., isaloob—internalize;
summary. I follow this by Alejo's 100b as mind; saloobin-attitude),
conceptualization of 100b. emotional (e.g., sama ng loob—
grudge, resentment; mainit ang loob-

391 UNPACKING THE CONCEPT OF LOOB

impulsive), volitional (e.g., kusang
loob-initiative; loobin-will it), and
ethical (e.g„, utang-na-loob-human
solidarity; magandang loob-shared
humanity; balikloob-enlightened
returning 100b).
Mercado (1994) also conceived
the 100b as closely linked to katawan
(body), to sarili (self), and to bait
(sense, reason). "Sarili is the 'bigger
umbrella' which embraces 100b and
katawan. Katawan, in turn, is
inseparable from soul and spirit. Loob
is an interior aspect of sarili. The 100b
manifests itself in the katawan and
vice-versa (chapter Il, p. 13)."
Alejo regarded Mercado's work as
among the first systematic studies of
100b. He noted though that
Mercado did not pay attention to
affixations in Philippine languages
which could have lead him to a fuller
understanding of 100b.
Loob as state of emotions and core
characteristic (Salazar 1977, 1981)
Zeus Salazar is a Filipino
historian with a German training
who was at the forefront of
developing Sikolohiyang Pilipino,
together with Enriquez. In
examining the history of
Sikolohiyang Pilipino, he came up
with four filiations of Philippine
psychology: (a) the Western
tradition of academic-
scientific psychology; (b) the Western
(clerical) tradition ofacademic-
philosophical psychology; (c) ethnic
psychology (major
basis of Sikolohiyang Pilipino);
and (d) psycho-medical system
with religion as cohesive element
and explanation (Salazar 1985).
Salazar (1977) linked 100b to
other indigenous concepts such as
ginhawa (total well-being), ulirat
(awareness of one's surroundings),
malay (experienced knowledge),
which he believed are part of 100b
since they are niloloob (inner). In
other words, 100b is not just
emotions. There is volition, lagay
(comfort), saloobin (attitudes). While
emotions, well-being and other
aspects of consciousness are within
100b, there are still differences
between these and 100b.
Salazar's (1981) further explorations
in psycholinguistics lead him to the loob-
labas dichotomy. The 100b has to do with
core characteristics, while the labas has to
do with behavior or action. Therefore,
things do not stay in the 100b but there are
actions or movements outward. Included
among these behaviors are intellectual
behaviors such as understanding,
conscience and so on, The labas has social
and temporal dimensions, while the 100b
has state of emotions. The 100b is passive;
its movements are involuntary. The labas is
active, intentional and voluntary In
summary, the 100b is pure subject, non
temporal, individual, ahistorical. However,
it is linked to the labas which is the world
of object, thing, society.
Alejo's comment about Salazar's work
is that he missed the many meanings of
100b and focused too much on loob-labas.
For example, kagandahang-loob (shared
humanity) has external manifestations.
Alejo believed that labas needs its own
theory that emanates
from 100b. In a way, labas is the 100b
coming to the surface (Alejo 1990).
Loob as the true self (Ileto 1979)
Reynaldo Ileto is another Filipino
historian. He became popular with his
publication ofPasyon and Revolution:
Popular Movements in the Philippines,
1840—1910, where he attempted to give a
voice to the humble revolutionaries in the
uprising against Spanish rule. He
stumbled across indigenous concepts
related to personhood or character when
trying to understand the perceptions and
perspectives of the Filipino
revolutionaries. One ofthese concepts is
100b, which he analyzed using a
hermeneutical
approach.
PE-PUA 392
 . individual 100b (inner self), which
is where the true worth of a person
lies. It is alright to be maginoo (the
Tagalog equivalent of datu [chieftain])
as long as the external signs of power
are matched by an equally beautiful
100b. (Ileto 1979, 20)
Ileto (1979) sees the 100b asthe arena
where everyone is equal, regardless of
their class, religion, and color of skin. But
the 100b is not static; it has an influence
on the environment, on society, and the
world. The state of 100b can be seen in
external events.
What is the relation of 100b to the
revolution? The revolution requires a
change of 100b of members of society.
Members of the revolution must
undergo rituals of purification of the
100b, from the darkness
of being afraid to the light of the 100b.
The revolution will succeed if there is
unity pagbabagong-loob (renewal or
enlightenment
ofthe 100b) that is focused on offering
oneself to the struggle. For the ordinary
people,the revolution is a religious
adventure. One must be bukas ang 100b
(open 100b) to God, to mercy and
sympathy. Being worthy is the pathto
freedom. Enlightenment is felt in the
100b, sufferings ofthe 100b will be
replaced by joy and enlightenment (Ileto
1979).
Ileto presented some negative
qualities of the 100b, such as vacillation
(pag-urong— sulong ng 100b) in times of
trials (a weak 100b will lead to the
weakening of the movement); being
blinded by material things (the brightness
of the 100b versus the luster of the labas;
those who live according to the labas prey
on those who have mahinang 100b weak
100b); and katigasan ng 100b ("hard,"
uncaring 100b; being numb to the
sufferings of others) (Ileto 1979).
Ileto (1979) also proposed that the respond to such a plea, not because you
100b an innate strength, but it will go owe them a favor, but because you are
nowhere until it has understood or
393 UNPACKING THE CONCEPT OF LOOB
appreciated the truth of where he/she came
from. A pure 100b will lead to glory or
ginhawa (total well-being).
Loob as the center of personality and
the
world of being (De Mesa 1984)
Alejo (1990) considered De Mesa's
theological hermeneutical interpretation of
100b as the most productive, if not the most
sophisticated attempt to understand 100b. De
Mesa was able to grasp the concepts of
utang na-loob, kagandahang-loob and 100b
itself.
De Mesa (1984) theorized that 100b is
the ultimate framework that is central to
our reality. Moreover, it is the zone of our being
and the substratum of emotions, ideas and
actions. Loob is the principle that binds and
integrates our humanity at the intellectual,
emotional, volitional and ethical dimensions.
But 100b is not just the core of our personality;
it is the self as kapwa. Words like utang-na
100b, kagandahang-loob, kaloob, sama ng 100b,
etc., are relational concepts. Therefore, 100b is a
relational concept. Last but not the least, 100b is
the source of creativity and being, as long as the
individual has a relationship with the
Creator (God).
De Mesa (1984) was the one who gave the
clearest explanation ofwhy utang-na-loob is not
debt of gratitude where reciprocity dominates,
and contractual obligation is the ethical
mechanism. Rather, it is "debt of
humanity"—our responsibility to humanity is to
behave in a humane manner, to show concern
for others (kapwa). There is a phrase, "Utang-
na-loob!" which translates to "Please!" but
certainly the word "please" does not capture the
essence of this phrase. You could hear victims
of disasters say, "Utang-na-loob! Maawa kayo
sa amin! Tulungan nyo kami!" This translates to
"Please! Have pity on us!
Help us!" In this context, utang-na-loob
has nothing to do with reciprocity or
contractual obligation. It is a call to
one's sense of human solidarity. You
a kapwa, you have good 100b, a sense someone's 100b. It requires patience,
of one-ness with humanity. intense observation, listening, and
focus (Alejo 1990).
The architecture of 100b (Alejo 1990)
Albert Alejo is a Filipino Jesuit
scholar anthropologist who studied
under Enriquez. The title of his book,
Tao PO! Tuloy! Isang Landas ng Pag-
unawa sa Loob ng Tao (Knock Knock!
Come In!A Path towards
Understanding Man's Loob),
immediately defines 100b as the inner
sanctum—you must knock in the most
respectful way, and wait for permission
to enter and access the 100b.
Sometimes, the 100b can be silent, or
the door may not open, so you need to
be sensitive and use pakikiramdam
(being sensitive to cues) and slowly
gain trust so that the 100b can come
out. Pakikiramdam is like trying to get
into the 100b of someone's 100b.
Alejo (1990) started his theorizing
of 100b by suggesting that 100b is not
just "notlabas"—it has breadth, depth
and content. It is both the container
and the content. This is the sculpture or
the shape of 100b. He then proceeded
to present the architecture of 100b.
Much like any building, you need to
admire and appreciate a building not
by just doing it from the outside, but
you must go in and be in the center,
inside the building, and then move
around. Therefore, to understand the
100b, you must go inside, pumaloob,
and gain the point of view from the
100b, the seat of consciousness and
feeling. You must be able to enter the
100b without forcing yourself in. You
need to be matunog (resonant) and
know how to behave; and you must be
good in pakikiramdam. You also need
to go through
pakikipagpalagayang-/oob (building
rapport and trust) in order for the 100b
to come out, or for you to be allowed
to access the 100b. Kutob (hunch) is a
relevant concept here. It can be a slight
hint, which could prove to be wrong,
but at least give you a glimpse of the
100b. It takes time to understand

PE-PUA 394
 Filipino Behavior Patterns and Value Structure: Surface, Core and Societal

_l:hya (propriety/dignity) BirO(jokej

-Pakikisamaccompanionship[esteem) •Tampo (affectivedisappointment)

- Bahala na (determination)
OhfrøhtativéSur€eeVaiü€' -€0 Sama/lakas ngloob@esentment/gutsj
¯Pakikjbaka (resistance)

Pakikiramdam (shared inner perception)

KAPWA (shared identity)

Kagandahang-loob (sharedhumanity)
-V-Kanngälan(dignivy
•eKatarungan -iÜKaIayaan

'%ocialacceptance

%ocial mobility'

Figure 3. Filipino Behavior Patterns and Value Structure (Enriquez 1992)

Alejo elaborated on how 100b is both
ubod (core) and daigdig (world), much like
the center and the rays of a wheel. As
daigdig, 100b has three elements: (a) abot-
malay-the extent of consciousness or
awareness, measured by breadth; (b)
abotdama—the extent of emotions,
measured by intensity or depth; and (c)
abot-kaya-the extent of ability, measured by
strength and content. Abot-malay includes
awareness of self, others (kapwa), the world,
and God. Abot-dama includes getting into
the 100b of the other person, showing
empathy and sympathy, being deeply
involved, and being one with God. Abot-
kaya includes integration ofthe 100b,
takingresponsibility, continuity of integrity,
and struggle and hope. (Alejo 1990)
Loob as value (Enriquez 1992)
The fascination with 100b
started with utang-na-loob and the
rejection of the exogenous
interpretation. Together with kapwa
which ended up as core Filipino
value, utang-na-loob was given a
place in Enriquez's redefined value
system but not as a core value.
It was considered a colonial accommodative
value. It was kagandahang-loob that was
given a more prominent position.
Sama/lakas ng 100b also earned a place in
this model (see fig. 3).
Enriquez's English translation of
kagandahang-loob is "shared humanity,
shared inner nobility." He classified it as
a socio-personal value linked to the core
value of kapwa.
The concept is manifested through an
act of generosity or kabutihan. Thus,
one sees kagandahang-loob in the act of
lending utensils to neighbors or
graciously accommodating a guest. But
to qualify as kagandahang-loob, such
acts of generosity must spring
spontaneously from the person's
goodness of heart or kabaitan. A display
of kagandahang-loob must have no
motive save that ofkindness and
inherent graciousness. (Enriquez 1992,
45)

395 UNPACKING THE CONCEPT OF LOOB

With utang-na-loob, Enriquez rejected The purpose of this paper was to
the exogenous interpretation of the introduce a psychological concept that is
concept, and questioned why this was indigenous to the Filipinos. It was an
the concept invitation to enter the 100b (pumaloob) of
picked on by the American scholars when Philippine indigenous psychology.
was just one in a long list of meaningful Admittedly, this in itself, just like the
psychological concepts related to the fertile theorizing of 100b, is still work in
concept of 100b. He suggested that utang-na progress.
100b "would be convenient in perpetuating In future endeavours, the purpose
the will shift to finding the similarities
colonial status ofthe Filipino mind" (Enriquez with other cultures, integrating several
1977). On this basis, he has classified utangna- loobs, along the path of cross-
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