ST.

JOHN PAUL II INSTITUTE OF TECHNOLOGY TRAINING

ASSESSMENT AND LEARNING CENTER, INC
FRA Building, Carmen West, Rosales, Pangasinan/Aguila Road, Brgy. Sevilla, San Fernando City, La Union

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Quarter 4 – Module 10:

Key concepts and ideas of Filipino
thinkers in the Social Sciences rooted
in Filipino language/s and experiences
Week 10

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Subject: Discipline and Ideas in the Social Sciences
Grade & Section: Grade 11
Module No. 10
Week: Week 10
Instructor: Ms. Shendy Acosta

Objectives:
After going through this module, you are expected to:
1. Explain the significance of using a particular language for discourse;
2. Identify key concepts in the social sciences rooted in Filipino language(s) and
experiences;
3. Draw a comic strip based on the indigenous concepts; and
4. Show an understanding of the role of interpersonal relations in Philippine culture.

DISCOVER

Important Thinkers of the Revolutionary Period

JOSE RIZAL (REFORMIST) (1861–1996)

The most influential figure of the Revolutionary period was Jose

Source:https://en.wikipedia.org/wi
Rizal. ki/Jos%C 3%A9_Rizal

It was during his stay in Europe that he penned two of his most

important works, which are believed to have sparked the 1896 Revolution: Noli Me
Tangere (1887) and El Filibusterismo (1891). The two are fictional works which were
based on the social issues that Filipinos were experiencing during that period –
inequality, racism, and colonialism, among others.

Rizal claimed that the form of revolution that the Philippines needed to go
through is that of intellectual revolution, such that every Filipino should be educated
well on the concepts and exercise of freedom and it can only be attained by educating
the masses of the truth – a truth that is based on science and rational thinking, and
non from the morality-based education provided by the Church.

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Andres Bonifacio (1863 – 1897)
Bonifacio is the founder of the revolutionary society,
Katipunan. When Spanish authorities discovered it, the society
already had some 30,000 members in a period of approximately
six months. Three days after the founding of La Liga Filipina, Rizal
was banished to Dapitan in Mindanao, the southern part of the
Philippines. Bonifacio, a member of the Liga, thought that was the
end of the line and founded the Katipunan (Gripaldo 2013). Source:https://en.wikipedia.org/
wiki/Andr
%C3%A9s_Bonifacio

According to Bonifacio a man’s worth is not measured by

his stations in life neither by the height of his nose nor the fairness

of skin and certainly not by whether he is a priest claiming to be God’s deputy. Even if
he is a tribesman from the hills and speaks only his own tongue, a man is an honorable
man if he possesses good character, is true to his word, has fine perceptions and is
loyal to his native land.

Apolinario Mabini (1864 – 1903)

Apolinario Mabini became well known in Philippine history

as the “Sublime Paralytic” and the “Brains of the Revolution.”

Mabini was 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 receive
scholarships and part-time jobs teaching children, which allowed Source:https://en.wikipedia.org/wiki/
Apo linario_Mabini
him to complete a bachelor of Arts degree at the Colegio de San
Juan de 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 Decálogo (The
True Decalogue) and Ordenanza de la Revolución (The Ordinance of the Revolution).

According to Mabini, humans are naturally good. It is from this stand that he
argues for the concepts of freedom being a by-product of people’s exercise of
goodness (rationality and being just). Mabini said, “True liberty is only for what is good
and never for what is evil; it is always in accordance with reason and the upright and
honest conscience of the individual”. 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

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“Truth”.

Emilio Jacinto (REVOLUTIONIST) (1875 – 1899)

Emilio Jacinto popularly referred to as the “Brains of the

Katipunan” due to significant contributions to the Katipunan, primarily
his Kartilya ng Katipunan (Primer of Katipunan) and his article
published in Kalayaan. He became Andres Bonifacio’s advisor and Source:https://en.wikipedia
secretary. .org/wiki
/Emilio_Jacinto

While Jacinto died at the young age of 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 concepts of
charity were 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 charity. Piety, according to Jacinto, is the practice of charity wherein a
true pious individual would extend support to others and conduct himself or herself
with fairness. With fairness comes honor, an honorable person is one who has
commitment 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.

Manual L Quezon (Political Philosopher) (1878 – 1944)

Manuel L. Quezon was elected as the Commonwealth president in

1935, Quezon now buttressed his political ideas with some educational
and social thought. He believed in Social Darwinism—that governments Source: https://en.wikipe

are products of political struggles for survival.

Quezon’s political philosophy consists of two strands: political pragmatism and

political preparation for an eventual Philippine independence. Political pragmatism is
the principle, which says that one must fight for a goal, but if obstacles towards that
goal are difficult to surmount, then one must fall back to an alternative that is better
than nothing provided it is in the right direction.

He believed in justice for all, a social justice that would allow the working class

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to receive decent compensation to enjoy culture and leisure. His social justice program
included higher wages, credit facilities that would allow the Filipinos the opportunity to
earn a decent livelihood, and the protection of the rights of women and the poor,
among others.

According to Quezon, there can be no progress except under the auspices of

peace. Without peace and public order, it will be impossible to promote education,
improve the condition of the masses, protect the poor and ignorant against exploitation
and otherwise ensure the enjoyment of life, liberty and property.

Important Thinkers of the Post-Revolutionary Period

Isabelo De Los Reyes (1864 – 1938)

Isabelo de los Reyes 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
Independiente (Philippine Independent Church) or the Aglipayan
Church, which is an independent Christian Protestant Church.
Source: https://en.wikipedia.org/wiki/
Isabelo_de_los_Reyes
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 Exposición in Madrid. He founded the first labor union in the
country – the Unión Obrera Democrática.

Camilo O. Osias (1889 – 1976)

Camilo Osias advocated that the educational system must

contribute towards the achievement of the goals of education by
inculcating in the minds and hearts of the youth the value of
preserving the patrimony of the country, promoting the general
welfare of the people. He believes that education must secure for
every Filipino the fullest measure of efficiency, freedom, and
happiness. Source: https://en.wikipedia.org/wiki/
Camilo_Os%C3%ADas

Osia said, that “the school has an important role in the

dynamic nationalism and internationalism in relation to democracy
in the education of the youth. High educational institutions should do more to turn out
graduates who can think logically, scientifically and creatively.” And further he said,
that "our education should instill love for work, spirit of tolerance, respect for law, love
for peace and practice thrift".

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CLARO M. RECTO
Claro M. Recto became known as the “foremost statesman” of
his generation due to the various nationalistic writings that he made as
a senator. 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 Source:
will depend on the extent by which our country and its interest would https://en.wikipedia.or

be prioritized before those of other countries, especially our former

colonial “masters.”

For Recto, a true free government is that which is capable of making economics
and social decisions for its citizens without placing as its primary consideration the
interests of other governments.

Virgilio Enriquez (1942 -1994)

Virgilio Enriquez, considered the Father of Sikolohiyang Pilipino

(Filipino psychology). Sikolohiyang Pilipino is the scientific study
derived from the experience, ideas, and cultural orientation of the
Filipinos (Yacat 2013).

Sikolohiyang Pilipino or Indigenous Filipino Psychology is Source:

https://en.wikipedia.org/w
also known as Kapwa Psychology. Kapwa Psychology draws from folk iki/Virgilio_Enriquez

practices as much as from modern theory. It perceives no

contradiction between indigenous folk beliefs and modern
psychological concepts and scientific norms. It includes in its study the
IKSP of healing from the Babaylan and Albolaryos (native shamans
and healers) as well as the religio-political approaches of the Filipino
mystics and folk heroes and other ancestral ways of knowing. Kapwa
psychology implies a call for social action. Scholars and students are
encouraged to go to the villages to learn from the people and in turn,
serve them with the gain knowledge.

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 Basic Tenets and Key Concepts in Sikolohiyang Pilipino

Accommodative values

(colonial): HIYA

(propriety/dignity)

UTANG NG LOOB

Pivotal interpersonal Core Linking socio-personal

value: Values values:

PAKIKIRAMDAM (shared KAPWA KAGANDAHANG LOOB

inner perception) (shared/humanity)

Confrontative values

(surface): BAHALA NA

(determination)

LAKAS NG LOOB
Value System of Philippine Psychology
Source: DIWA Senior High School Series: Discipline and Ideas in Social
Sciences 2016

Core Values or Kapwa (Togetherness)

The concept of kapwa (shared identity) is the core of Sikolohiyang Pilipino and
heart of the structure of Filipino values. Pakikipagkapwa means treating the other
person as kapwa or fellow human being.

Two categories of kapwa:

1. Ibang Tao (outsider)

 Pakikitungo: civility
 Pakikisalamuha: act of mixing
 Pakikilahok: act of joining
 Pakikibagay: act of conformity
 Pakikisama: Being united with the group
2. Hindi Ibang Tao (insider/one-of-us)
 Pakikipagpalagayang-loob: Act of mutual trust
 Pakikisangkot: Act of joining others
 Pakikipagkaisa: being one with others

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Examples of Filipino Values:

 Hospitality - the friendly and generous reception and entertainment of guests,

visitors, or strangers
 Utang na loob – debt of gratitude.
 Bahala na – fatalism or determination and being risk taker. Bahala na ang Diyos
(God will take care of us)

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.

Linking Socio-personal Values

Another value that contributes to our practice of pakikipagkapwa is that of
kagandahang loob (shared humanity), in which this value shows an act of charity
toward others. The practice of bayanihan or community-based action entails the
participation of the community on a task that is meant to improve the quality of life and
livelihood of the members of the locality. Various terms from different locality use to
refer to bayanihan: pintakasi (Samar), kapanyidungan (Batanes), tiklos (Leyte), and
bataresan (Southern Tagalog).

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).

Confrontative Surface Values

Confrontative surface values that Filipinos exhibited especially when
confronted by difficult situation these includes bahala na (determination), lakas ng
loob (guts/courage), and pakikibaka (resistance).

Societal Values
According to Enriquez, Filipinos also hold societal values which he called
pagpapahalagang panlipunan. These values include karangalan (honor),
katarungan (justice), and kalayaan (freedom), which are essential to the preservation
of Filipino societal order and harmony. Moreover, these values shape a psychological
unity among Filipino communities as they build a common perception of moral
obligation to other members of the community who are considered as kapwa.

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Zeus A. Salazar (1934 – Present)

Zeus Salazar was one of the Filipino scholars who were trained
and whose methods were derived from the West, and he argued for a
shift in perspective. He developed his lifelong crusade for a
nationalist brand of history that became a staple perspective for the
Source:
next generation of history students, that is, the pantayong pananaw. https://en.wikipedia.org/i
ki/Zeus_A._Salazar

Key Arguments of the Pantayong Pananaw

The primary arguments of the pantayong pananaw is the need of reorienting
contemporary historian 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
perspectives by which Philippine history was and is being written.

Pangkayong Pananaw (from-you-for-us)

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. This perspective is used by foreigners or outsiders in talking
about or refencing a particular culture, its people, and their customs. 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 (from-us-for-you)

The pangkaming perspective launched works on the Philippines made by
Filipinos for Western consumption. It is used when a native talk to outsiders or
foreigners regarding his or her own society and culture. Ones’ own language may or
may not be used. The main goal of the pangkaming pananaw is to correct the erroneous
Western analysis of the Philippine context.

Pantayong Pananaw (from-us-for-us)

Philippine history should be written and consumed primarily by Filipinos and
to achieve this goal a key element needs to be addressed – the use of the Filipino
language in transmitting knowledge. Salazar states that a community, society, or
culture can claim to have pantayong pananaw only if all its members use concepts and
manifest habits and behaviors whose meanings can be understood by all, like when we
say “We Filipinos” (Tayong mga Pilipino), including the relationship between the
meanings. This is made possible with the existence of a language, which is the basis
and channel of understanding and knowledge.

Local Language for Discourse

According to Salazar, Philippine 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

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should be discussed among ourselves and not for the others. The use of local language
characterizes the pantayong pananaw. Salazar urged the Filipino nation to have a
talastasang bayan that is oriented toward discussion of Philippine history for the
Filipinos and by the Filipinos.

Activity 1: Directions: Read the questions below and answer them in your activity notebook.

1. How would you apply or use Sikolohiyang Filipino for the betterment of your
daily life?
2. How these values help you as a senior high school?

Activity 2: Write your answers in your activity notebook. Identify whose work are
the pictures below:

Source: Source:https://www.amazon.com/Noli-Me-
https://www.pinterest.ph/pin/ Tangere-Touch-Not/dp/0143039695
7810999332390159/ Source:
https://www.vigattin
tourism.com/tourism
/articles/Riz
alMonument-
Honoring-the
National-Hero-of-
the- Philippines

What specifically are they known for?

Activity 3: Study the pictures below, and read the process questions after. Write
your answers in your activity notebook.

Source:https://balay.ph/filipin Source:https://clipartstation.com/wp
o- hospitality-culture/ content/uploads/2018/10/pakikisam
a- clipart-5.jpg

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 Source: http://filipinoproject01.blogspot.com/ Source:https://filipinosaround.files.wordpress.com
/2011/11/juan-tamad- and-guava-fruit.jpg

Processing questions:

 What do you see from the picture?

 What does the picture try to depict?
 What is common with all the pictures shown?

EXPLORE

DRAW ME!

1. Draw a comic strip based on the indigenous concepts. Choose only one (1) from the
concepts below.
utang na loob
pakikisama and
pakikisalamuha bayanihan
hiya
pagdama
y

RUBRIC FOR COMIC STRIP

Excellent Average Poor

(5 points) (3 points) (1 point)
Cohesiveness The poem goes perfectly The poem somewhat goes The poem does not go
together. There is unity together but needs more together. The poem’s
between lines and cohesiveness. The poem’s lines and stanzas sway
stanzas, which connect lines and stanzas from the topic
with the topic sometimes sway from the
topic.
Use of poetic The poem uses 3 or The poem uses 1 or 2 The poem uses no
elements more poetic elements to poetic elements but they poetic elements.
enhance the poem and sometimes distract the
the reader’s emotions. reader.

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Rhythm The poem uses rhythm The poem sometimes uses The poem does not
throughout, which rhythm but may waver in a have any noticeable
benefits the poetic tone. way that distracts the rhythm.
reader and negativity
affects the tone.
Creativity The poem uses 3 or The poem uses or 2 unique The poem does not
more unique metaphors metaphors and similes to use unique metaphors
and similes to describe describe situations, objects, and similes
situations, objects, and and people.
people.

References
Alejandria-Gonzalez, Maria Carinnes P., and Elizabeth T. Urgel. DIWA Senior High
School Series: Discipline and Ideas in Social Sciences. Makati City, Philippines:
DIWA Laerning Systems Inc., 2016.
Botor, Celeste O. and Aniceta M. Ortinero. Philosophy of Education Concerns:
Purposes, Content and Methods of Education. Quezon City, Philippines: REX
Bookstore, 1994.
Duka, Cecilio D. Philosophy of Education' 2006. Manila City, Philippines: REX
Bookstore 1994 Gayanes, Tessalonica. Frameworks in the Philippine Context.
Accessed May 31, 2013. https://www.slideshare.net/TessalonicaGayanes/comm-130-
frameworks-in-the-
philippine-context-17966259
Gripaldo , Rolando M. Philippine National Philosophical Research Society, 2007.
Guillermo, Ramon. “Pantayong Pananaw and the History of Philippine Political Concepts.”
Kritika Kultura 13 (2009): 107-116. https://doi.org/10.3860/kk.v0i13.1209.
Jose, M. D. and Ong, J. A. Disciplines and Ideas in the Social Sciences. QC: Vibal Group, Inc.
2016.
Pe-Pua, Rogelia and Elizabeth A. Protacio-Marcelino. “Sikolohiyang Pilipino (Filipino
psychology): A legacy of Virgilio G. Enriquez.” Asian Journal of Social
Psychology 3, no.1 (2000): 49–71. https://doi.org/10.1111/1467-839X.00054.
Yacat, Jay. “Filipino Psychology (Sikolohiyang Pilipino).” Cross‐Cultural Psychology
2 (2013). https://doi.org/10.1002/9781118339893.wbeccp224.
http://filipinoproject01.blogspot.com/
https://clipartstation.com/wp-content/uploads/2018/10/pakikisama-
clipart-5.jpg https://en.wikipedia.org/wiki/Andr%C3%A9s_Bonifacio
https://en.wikipedia.org/wiki/Apolinario_Mabini
https://en.wikipedia.org/wiki/Camilo_Os%C3%ADas
https://en.wikipedia.org/wiki/Claro_M._Recto
https://en.wikipedia.org/wiki/Emilio_Jacinto
https://en.wikipedia.org/wiki/Isabelo_de_los_Reyes
https://en.wikipedia.org/wiki/Jos%C3%A9_Rizal
https://en.wikipedia.org/wiki/Manuel_L._Quezon
https://en.wikipedia.org/wiki/Virgilio_Enriquez
https://en.wikipedia.org/wiki/Zeus_A._Salazar

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https://filipinosaround.files.wordpress.com/2011/11/juan-tamad-and-
guava-fruit.jpg https://www.amazon.com/Noli-Me-Tangere-Touch-
Not/dp/0143039695 https://www.pinterest.ph/pin/7810999332390159/
https://www.vigattintourism.com/tourism/articles/Rizal-Monument-Honoring-
the-National- Hero-of-the-Philippines

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14
.

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