CHAPTER

EIGHT
OUR CREW
 Aivelene

Trixia
Riza

Jedy Amor Jemel

 WHAT IS
SIKOLOHIYANG
PILIPINO
- is based on Filipino ideas and experience as
seen through the eyes of a Filipino.

DID YOU
Enriquez KNOW?
defined Sikolohiyang Pilipino as
‘‘the study of diwa” (‘psyche’), which in
Filipino refers to a variety of thoughts
relating to the philosophical concept of
'essence' as well as a wide range of
psychological concepts ranging from
consciousness to motives to behavior“.
Indigenization from
within or Cultural
revalidation
● -which means looking
for the indigenous
psychology from within
the culture itself and not
just clothing a foreign
body with a local dress.
Virgilio Gaspar Enriquez the father of
sikolohiyang Pilipino one of his concept is kapwa
a word that used to unite Filipinos, but it appears
to have lost its meaning in recent years. Kapwa, 
means “shared identity,” “equality,” and “being
with others.” To put it simply, kapwa is the
obligation we have towards our fellow man.
Enriquez searched the Filipino culture and history
for the bases of Sikolohiyang Pilipino instead of
tracing these back to Western theories.
He established the Philippine Psychology
Research House (PPRH) which later named
Philippine Psychology Research and
Training House (PPRTH) and later renamed
as Akademya ng Sikolohiyang
Pilipino(Academy of Filipino Psychology).
RETHINKING FILIPINO
VALUES
Enriquez was critical of this
approach to the study of Filipino
values. He pushed Filipino
academics to revisit these ideas
with a Filipino perspective. In their
own studies, social scientists like
Lagmay, Salazar, and Bonifacio
took up the issue.
 FILIPINO
VALUES
Bahala na
- This is clearly a widespread interpretation, since
Thomas Andres continues to define bahala na as "the
Filipino mindset that causes him to accept afflictions
and problems while leaving everything to God" in his
Dictionary of Filipino Culture and Values. When
Filipinos say "Bahala na!" "They are not passively
waiting for God to decide their fate." Instead,
scenario ahead of them and that they will do
everything possible to achieve their goals.
HIYA
- the uncomfortable feeling that
accompanies awareness of being in a
socially unacceptable position, or
performing a socially acceptable
(Lynch, 1961).
UTANG NA
LOOB
- The principle of reciprocity incurred when an
individual helps another. The person helped then feels
an obligation to repay the dept in the future when the
helper himself is in need of aid, or he may repay his
dept by sending gifts. It is often not clear when the
dept has been fully paid, so that the relationship
becomes an ongoing one (Andres, 1994..., pp. 190-191)
- To show his gratitude properly by returning the favor
with interest (Hollnstiener, 1961).
PAKIKISAMA VS. PAKIKIPAGKAPWA
Pakikisama
- A typical trait of a Filipino, in its simplest sense
meaning “getting along with others”, entails a genuine
intrinsic appreciation of togetherness.

Pakikipagkapwa
- Treating the other person as kapwa or fellow
human being.

TWO CATEGORIES OF KAPWA

 IBANG TAO (OUTSIDER)
 HINDI IBANG TAO (ONE OF US)
 Indirect communication
- Being sensitive to nonverbal
cues, caring about others' feelings,
and being truthful but not at the
expense of hurting others' feelings
are all part of our socialization.
Sharpening pakikiramdam or the
(shared inner perception) has
become a particularly desirable skill
in many situations involving Filipino
social interaction as a result of this.
 What is Pakikiramdam?
- According to (Mataragnon, 1987), Pakikiramdam
means "to feel" or "to be sensitive." It's a universal emotion, a
kind of "emotional a priori." In mental role-playing (if I were
in the other's situation, how would I feel), there is "hesitation to
react, attention to subtle cues, and non-verbal behavior." To put
it another way, it's "feeling for another," done with great care
and thought. It is particularly useful for research in the
countryside When asked directly to participate in an interview
or survey, Filipinos find it difficult to refuse. However, if you
have pakikiramdam, you can tell by their body language or
voice tone that their participation will be "half-baked," and thus
it will become invalid.
 Internality-externality

- Salazar (1985b) highlights the

internality-externality component in
the Filipino personality through his
analysis of indigenous history and
culture. For the English word
"honor," the Filipino language has
two words: puri and dangal.
 Difference of puri and dangal
- Puri denotes external which is physical
honor, such as that bestowed through
compliments or applause for a good
performance. It can also refer to virginity, which
is a virtue that unmarried Filipino women are
expected to possess. Dangal is the recognition
of one's true worth, character, achievement, and
success from within. It can be recognized with
an award or a tribute (parangal, which is actually
pa-dangal), but it can also be found within you
without such external recognition.
 The Great Culture Divide
It is a boundary in society that separates communities whose
social economic structures, opportunities for success, conventions,
styles, are so different that they have substantially different
psychologies

The idea of a “great culture divide” was explored by Enriquez

(1992) in the analysis of Filipino personality. In which on the
cultural divide are Filipinos who have maintained a more mass-
oriented worldview, culture, and way of life. For example, they read
the komiks (popular illustrated magazines in Filipino), listen to
soap operas on radio, watch soap operas on television, and so on.
They visit the indigenous healers for both physical and mental or
emotional ailments. On the other side of the cultural divide are the
Filipinos who have adhered to a more elitist viewpoint. They go to
performances in cultural centers and theatres. They look down on
people on the other side of the divide.
The Self as Proactive and Agentic

• Bandura’s Social Cognitive Theory

• Kelly’s Psychology of Personal

Constructs
Bandura’s Social Cognitive Theory
- Social Cognitive Theory (SCT)
is an interpersonal level theory
developed by Albert Bandura that
emphasizes the dynamic
interaction between people
(personal factors), their behavior,
and their environments.
 Reciprocal Determinism

- According to Bandura, not only does the

environment influence a person’s thinking, but their
subsequent behavior influences their environment. In
other words, the environment influences how a person
thinks and feels, which in turn influences their behavior,
which impacts the environment, and so on.  
 Behavioral Factor
- According to the concept of
reciprocal determinism, a person's
behavior is influenced through
cognitive processes and
environmental factors such as social
stimuli. For example, say a child acts
out because they don't like school.
This results in the teacher
reprimanding the child, which may
cause the child to act out even more.
 Environmental Factor
- The environmental component refers to the
context in which the behavior occurs. More than
a person's physical environment, this includes
their social environment as well. Specifically,
what people are present (or absent) and the
attitudes, beliefs, and ideas these people hold.
- So, if the child from the previous example
gets yelled at by a teacher for talking in class, it
not only has an effect on them but on the
classroom environment for the rest of the
students, not to mention the teacher.
 Personal Factor
- The individual component includes all the
characteristics that have been rewarded in the
past. Personality and cognitive factors play an
important part in how a person behaves,
including all of the individual's expectations,
beliefs, and unique personality characteristics.
- The behavior itself is something that may or
may not be reinforced at any given time or
situation. If the previous student knows that their
teacher is more likely to reward them if they wait
the end of the school day to misbehave, they'll
likely tailor their behavior.
Bandura’s Concept of Self-Efficacy
Self-efficacy refers to an individual's belief in his or
her capacity to execute behaviors necessary to produce
specific performance attainments (Bandura, 1977, 1986,
1997). Self-efficacy reflects confidence in the ability to
exert control over one's own motivation, behavior, and
social environment. These cognitive self-evaluations
influence all manner of human experience, including the
goals for which people strive, the amount of energy
expended toward goal achievement, and likelihood of
attaining particular levels of behavioral performance.
Unlike traditional psychological constructs, self-efficacy
beliefs are hypothesized to vary depending on the
domain of functioning and circumstances surrounding the
occurrence of behavior.
Bandura’s Concept of Self-Efficacy
Self-efficacy refers to an individual's belief in his or
her capacity to execute behaviors necessary to produce
specific performance attainments (Bandura, 1977, 1986,
1997). Self-efficacy reflects confidence in the ability to
exert control over one's own motivation, behavior, and
social environment. These cognitive self-evaluations
influence all manner of human experience, including the
goals for which people strive, the amount of energy
expended toward goal achievement, and likelihood of
attaining particular levels of behavioral performance.
Unlike traditional psychological constructs, self-efficacy
beliefs are hypothesized to vary depending on the
domain of functioning and circumstances surrounding the
occurrence of behavior.
Bandura’s Concept of Self-Regulation
It refers to the process whereby learners
direct their cognitions, motivation, and
behaviors, toward the attainment of their
academic goals. In which an individual has
the ability to control their behavior through
internal reward or punishment.
The self- regulatory control is achieved by
creating incentives for one’s own action and
by anticipative affective reactions to one’s
own behavior depending on how it measures
up to an internal standard.
Self-regulative mechanism operates through
three principal sub functions:
Self-observation - is deliberate attention to aspects of one's
behavior. Self-observation is necessary but by itself insufficient for
sustained self-regulation.

Judgmental Process - refers to comparing present performance

with one's goal. Such comparisons inform one of goal progress and
can exert motivational effects on future performance. For example,
we can compare our performance with traditional standards, such
as “rules of etiquette.”  Or we can create arbitrary ones, like “I’ll read
a book a week.”  Or we can compete with others, or with ourselves.

Self-reaction- provide the mechanism by which standards regulate

courses of action. People respond positively or negatively to their
behavior depending on how these behaviors measure up to their
personal standards.
Self-Regulation Through Moral Agency
People also regulate their actions through
moral standards of conduct. Bandura (1999a)
sees moral agency as having two aspects: (1)
doing no harm to people and (2) proactively
helping people.
 B.2 Kelly’s Personal Construct Theory
1. Individuals anticipate events by the meaning or interpretations
they place on those
events called constructs.
2. Behavior is shaped b interpretation or construction of the world.
3. Every construction is open to revision or replacement.
4. People are not victims of circumstances because they are capable
of changing their interpretation of events (constructive alternativism)
 Kelly’s Constructs
1. Core Constructs – Importance beliefs that are part of the
individual’s personal
Identity.
2. Loose Constructs – These refer to beliefs that are unstable,
weak, and poorly
defined. These lead to erratic and often invalid predictions about
how the world
operates
 Kelly’s Constructs

3. Peripheral Constructs – These are beliefs that are

relatively unimportant to the
person and that can be changed rather easily
4. Pre-emptive Constructs – These includes only its
own elements and maintains that
these elements cannot apply to other constructs
 Kelly’s Constructs

5. Propositional Constructs – These leave all their

elements open for modification
6. Constellatory Constructs – These allow their
elements to belong to other
constructs concurrently
 Kelly’s Eleven (11) Corollaries:
1. Construction – anticipate future events according to their
interpretations of recurrent themes.
Example: if a man’s mother has given him a birthday present for
the last thirty years, his prediction that he will receive another
present from her on his next birthday makes sense. Similarly, if
one has watched a particular television program at 11:30 p.m. on
weeknights for the past several years, one’s prediction that it will
again be on television at the same time next Monday night is a
reasonable one.
 Kelly’s Eleven (11) Corollaries:

2. Experience – people continually revise

their constructs as the result of experience.
 Kelly’s Eleven (11) Corollaries:
3. Dichotomy – people construe events in an either-or manner.
Example: A college course may be either interesting or
uninteresting, but it cannot be both at the same time. For
example, breathing and not breathing would not be a legitimate
construct in evaluating three friends. Because all of them
breathe, the proposed construct would not tell how the three
individuals are different as well as alike. Therefore, it would not
reduce uncertainty in the future.
 Kelly’s Eleven (11) Corollaries:
4. Organizational - organize their personal constructs in a
hierarchical system. Example: When you are talked into a
blind date, and your friend spends a great deal of energy
trying to convince you that the person you will be going out
with has a great personality, you know, you just know, that
they will turn out to look like Quasimodo. How do you get
from “great personality” to “Quasimodo?” Organization!
 Kelly’s Eleven (11) Corollaries:
5. Range – constructs are limited to a particular range of convenience;
not relevant to all situations.
Example: Apples, bananas, yogurt, and Cholesterol Clusters are all
within the range of convenience of the dichotomous construct nutritious
food versus junk food, but cement is outside of it. Examples with
personal constructs are more problematic because each of us has
somewhat different constructs. Most people, probably, would agree that
Saddam Hussein, Adolf Hitler, and Mother Teresa are within the range of
convenience of the construct villain versus saint. They might disagree
about whether other individuals fall within its scope.
 Kelly’s Eleven (11) Corollaries:
6. Modulation – some new experiences do not lead to a revision of
constructs because these are concrete or impermeable.
Example: Imagine that a person thinks of many people as able to read
my mind and of others as not able to read my mind. Among his friends
and acquaintances, each is categorized as a mind reader or not. Now
the person meets someone new. Will he or she apply the construct of
mind reader or not to the new person? If so, the construct is permeable.
Permeable constructs can be used to construe new experiences.
 Kelly’s Eleven (11) Corollaries:
7. Choice – people choose the alternatives that they see as extending their range
of future choices.
Example: Commonly, our choices are between an adventurous alternative and a
safe one. We could try to extend our understanding of, say, human heterosexual
interaction (partying) by making the adventurous choice of going to more parties,
getting to know more people, developing more relationships, and so on. On the
other hand, we might prefer to define our understanding by making the security
choice: staying home, pondering what might have gone wrong with that last
unsuccessful relationship, or getting to know one person better. Which one you
choose will depend on which one you think you need.
 Kelly’s Eleven (11) Corollaries:
8. Individuality – people have different experiences, therefore construe
events in different ways.
Example: Each person is unique and constructs events in his or her own
way. Because of such individuality in their natures, people are not likely
to create identical systems. In later years, Kelly went even further to
explain that it would also be unlikely that particular constructions
represent identical events. Just as important to recognize is the fact that
it is highly improbable that any two people would have joined together
their construction systems by the same logical relationships, he noted
 Kelly’s Eleven (11) Corollaries:
9. Commonality – personal constructs of people with similar
experience tend to be Similar.
Example: A man sitting himself down at the local bar and sighing
“women!” does so with the expectation that his neighbor at the
bar will respond with the support of his world view he is at that
moment desperately in need of: “Yeah, women! You can’t live
with ’em and you can’t live without ’em.” The same scenario
applies, with appropriate alterations, to women.
 Kelly’s Eleven (11) Corollaries:
10. Fragmentation – people behavior is sometimes inconsistent because their
construct system can readily admit incompatible elements.
Example: A man might be a cop at night, and act tough, authoritarian, efficient.
But in the daytime, he might be a father, and act gentle, tender, affectionate.
Since the circumstances are kept apart, the roles don’t come into conflict. But
heaven forbid the man finds himself in the situation of having to arrest his own
child! Or a parent may be seen treating a child like an adult one minute, scolding
her the next, and hugging her like a baby the following minute. An observer might
frown at the inconsistency. Yet, for most people, these inconsistencies are
integrated at higher levels: The parent may be in each case expressing his or her
love and concern for the child’s well-being.
 Kelly’s Eleven (11) Corollaries:
11. Sociality – people can communicate with other because they are able to construe
others’ constructions.
Example: Even if you are not really similar to another person, you can still relate to
them. You can, in fact, “construe how another construes,” “psych him out,” “get inside
her head,” “see where he’s coming from,” and “know what she means.” In other words,
I can set aside a portion of myself (made possible through the fragmentation corollary)
to “be” someone else. This is an important part of role playing, because, whenever you
play a role, you play it to or with someone, someone you need to understand in order
to relate to. Kelly thought this was so important he almost called his theory role theory,
except that the name had already been taken. These ideas, in fact, came from the
school of thought in sociology founded by George Herbert Mead.
 THANKS!
Do you have any questions?
09389992479
jemelgwapo@gmail.com

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