SIKOLOHIYANG

PILIPINO
PSY14

to your first module!

to your first module!

This module is a combination of

synchronous & asynchronous learning and
COLLEGE OF ARTS AND will last for one week
SCIENCES

MARIA CARMELLA L. SUCGANG, RPm

Instructor

09507149221

mariacarmellasucgang
mcsucgang@gmail.com

San Mateo Municipal College

Gen. Luna St. Guitnang Bayan I, San Mateo, Rizal January 29, 2024
Tel. No. (02) 997-9070 Date Initiated
www.smmc.edu.ph
June 20, 2024
Date of Completion

Sikolohiyang Pilipino_MCS | 1
 CHAPTER 1 – INTRODUCTION TO FILIPINO PSYCHOLOGY

A. WHAT IS SIKOLOHIYANG FILIPINO?

Sikolohiyang Filipino is anchored on Filipino thought and experience as

understood from a Filipino perspective (Enriquez, 1975). The most important
aspect of this definition is the Filipino orientation. For centuries, Filipino behavior
has been analyzed and interpreted in the light of Western theories. Since these
theories are inevitably culture-bound, the picture of the Filipino is inaccurate, if not
distorted. Enriquez (1985) later defined Sikolohiyang Filipino as “the study of the
diwa (psyche), which in Filipino directly refers to the wealth of ideas referred to
the philosophical concept of ‘essence’ and an entire range of psychological
concepts from awareness to motives to behavior.”
Reservations regarding the appropriateness and applicability of Western models
in the Third World setting have been expressed by a growing number of social
scientists (Enriquez, 1987, 1992; Diaz-Guerrero, 1977; Sinha, 1984). The
Philippine experience has proven that approaching psychology using these
models cannot encompass the subtleties of Asian cultures.

Thus, the move towards understanding the particular nature of Filipino psychology
such as Filipino psychology is not anti-universal inasmuch the ultimate aim of
Sikolohiyang Filipino is a step towards contributing to universal psychology.

Initial work on developing Sikolohiyang Filipino concentrated on a type of indigenization which is based largely on simple
translation of concepts, methods, theories, and measures into Filipino. For example, psychological tests were translated into the
local language, modified in content, so that a Philippine-type version of the originally borrowed test was produced. On the other
hand, another type of indigenization was given more emphasis after the translation attempts failed to capture or express a truly
Filipino psychology. This is called indigenization from within (as against indigenization from without), which means looking for
the indigenous psychology from within the culture itself and not just clothing a foreign body with a local dress. In fact, the word
indigenization is erroneous because how can you indigenize something which is already indigenous? Cultural revalidation is
a better term for it, as Enriquez (1992) suggested. Much of the strategy for discovering Sikolohiyang Filipino is based on
assessing historical and socio-cultural realities, understanding the local language, unraveling Filipino characteristics, and
explaining them through the eyes of the native Filipino. These resulted in a body of knowledge which includes indigenous
concepts and methods, in short, a psychology which is appropriate and significant to Filipinos.

The principal emphasis of Sikolohiyang Filipino is to foster national identity and consciousness, social involvement, and
psychology of language and culture. It is thus concerned with proper applications to health, agriculture, art, mass media, religion,
and other sphere of people’s daily life.

THE BEGINNINGS OF SIKOLOHIYANG FILIPINO

From the beginning of the periods when the Philippines was

colonized by Spain, and then the USA, academic psychology, or the
psychology taught in schools, was predominantly Western in theory
and in methodology. Many Filipino intellectuals, notably the two
Philippine heroes, Jose Rizal and Apolinario Mabini, expressed
dissatisfaction at the pejorative interpretations of Filipino behaviors
by Western observers. This disenchantment continued as Filipinos
struggled to assert their national and cultural identity.

In the 1960s, many Filipino intellectuals and scholars were already

sensitive both to the inadequacy as well as unfairness of the Western-oriented approaches to psychology. For instance, in the
area of personality, the Western approach in research of not being enmeshed and bound by the culture being studied has
resulted in a characterization of the Filipino from the “judgmental and impressionistic point of view of the colonizers” (Enriquez,
1992 p. 57). For example, the predisposition to indirectness of Filipino communication was regarded as being dishonest and
Sikolohiyang Pilipino_MCS | 2
 socially ingratiating and reflecting a deceptive verbal description of reality (Lawless, 1969, cited in Enriquez, 1992) rather than
a concern for the feelings of others. Thus, using American categories and standards, the “native Filipino invariably suffers from
the comparison in not too subtle attempts to put forward Western behavior patterns as models for the Filipinos (Enriquez, 1992,
p. 57).

However, there was no concerted effort in the 1960s to reject and correct the traditional way of teaching and studying psychology.
It was in the early 1970s that this was initiated when Virgilio Gaspar Enriquez returned to the Philippines from the Northwestern
University, USA with a PhD in Social Psychology and lost no time in introducing the concept of Sikolohiyang Filipino (Filipino
Psychology). Together with the then-chairman of the Department of Psychology at the University of the Philippines, Dr. Alfredo
V. Lagmay, Enriquez embarked on a research into the historical and cultural roots of Philippine Psychology. Subsequently, the
research included identifying indigenous concepts and approaches in Philippine Psychology and developing creativity and
inventiveness among Filipinos. From these researches, a two-volume bibliography on Filipino psychology and a locally
developed personality test, Panukat ng Ugali at Pagkatao (Measure of Character and Personality) were produced. In 1975,
Enriquez chaired the Unang Pambansang Kumperensya sa Sikolohiyang Filipino (First National Conference on Filipino
Psychology) which was held at the Abelardo Auditorium at UP. In this conference, the ideas, concept, and formulations of
Sikolohiyang Filipino were formally articulated.

B. BASIC ELEMENTS AND FEATURES OF SIKOLOHIYANG FILIPINO

a. Defining Sikolohiyang Filipino.

Enriquez’ most significant contribution to the Sikolohiyang Filipino movement probably lies in clarifying what Sikolohiyang
Filipino is. Without a clear definition, the direction of the movement would not have been as focused and solid. In his 1975
article on the bases of Sikolohiyang Filipino on culture and history, (Enriquez, 1975) and a 1976 article on perspectives and
directions of Sikolohiyang Filipino (Enriquez, 1976), he distinguished Sikolohiyang
Filipino (Filipino Psychology) from Sikolohiya sa Pilipinas (psychology in the
Philippines – the general form of psychology in the Philippine context) and Sikolohiya
ng mga Filipino (psychology of the Filipinos – theorizing about the psychological
nature of the Filipinos, whether from a local or a foreign perspective).

Enriquez searched the Filipino culture and history for the bases of Sikolohiyang
Filipino instead of tracing these back to Western theories. He even looked beyond
the textbook definition of psychology as the study of behavior and thoughts to
examine what psychology means to the Filipinos. He came up with the definition of
psychology that takes into account the study of emotions and experienced knowledge
(kalooban and kamalayan), awareness of one’s surroundings (ulirat), information and
understanding (isip), habits and behavior (another meaning of diwa), and the soul
(kaluluwa) which is the way to learning about people’s conscience (Enriquez, 1976).

b. Four filiations of Sikolohiyang Filipino

Zeus Salazar (1985a), a historian, later examined the history of Sikolohiyang Filipino and came up with a description of
the four filiations of Philippine psychology:

1. The Academic-scientific psychology. The Western Tradition – This coincided with the birth of scientific
psychology (German Tradition) in 1876 and the entry of Western psychology (mainly American Tradition)
at Philippine universities.

2. Academic-philosophical psychology. The Western (mainly clerical) tradition – This was pursued by the
University of Sto. Tomas and later other schools of higher learning, under the leadership of individual monks
and preachers and the Jesuits. The study of psychology as an aspect of philosophy continued in the
Thomistic philosophy and psychology.

Sikolohiyang Pilipino_MCS | 3
 3. Ethnic psychology. Major basis of Sikolohiyang Filipino for integrating academic-scientific and academic-
philosophical tradition into a national tradition of Psychology and Philosophy as universal disciplines. This
stream includes indigenous psychology (common to the Filipinos, culled from language, culture, literature,
etc., psychological systems worked out by Filipinos with indigenous elements as basis) psychology of
Filipinos (as observed by foreigners or as felt and expressed by Filipinos), the practice of psychology by
Filipinos (normal techniques of enculturation / socialization, and proto-clinical practice).

4. Psycho-medical system with religion as cohesive element and explanation.

D. MAJOR CHARACTERISTICS OF SIKOLOHIYANG FILIPINO AS AN INDIGENOUS ASIAN PSYCHOLOGY

Enriquez (1985, 1992) set out to define the major characteristics of Sikolohiyang Filipino. Its philosophical antecedents include:
(a) empirical philosophy, academic-scientific psychology, the ideas and teachings of Ricardo Pascual, logical analysis of
language; (b) rational philosophy, the clerical tradition, phenomenology, Thomistic philosophy, and psychology; and (c)
liberalism, the Philippine propaganda movement, the writings of Philippine heroes Jacinto, Mabini, and Del Pilar, ethnic
psychology.

Sikolohiyang Filipino’s principal emphasis in psychology is on identity and national consciousness, social awareness and
involvement, psychology of language and culture, and applications and bases of Filipino psychology in health practices,
agriculture, art, mass media, religion, etc.

As principal methods of investigation, Sikolohiyang Filipino encourages cross-indigenous methods, multi-method, multi-
language approach appropriate field methods, total approach (triangulation method).

In terms of areas of protest, Sikolohiyang Filipino is against a psychology that perpetuates the colonial status of the Filipino
mind. It is against a psychology used for the exploitation of the masses. It is also against the imposition to a Third World
country of psychologies developed in industrialized countries.

Regarding psychological practice, it endorses the conceptualization of psychological practice in the Philippine context, for
example, livelihood psychology instead of industrial psychology, health psychology instead of clinical psychology. It is also
concerned with folk practices or indigenous techniques of healing, popular religio-political movements, and community or rural
psychology.

On the science-humanism issue, Sikolohiyang Filipino is concerned with both. Scientific and humanistic approaches are both
valid. It develops psychology as a science and psychology as an art.

On mentalism-behaviorism issue, Sikolohiyang Filipino admits both but with lesser emphasis on individual experience and
with greater emphasis on the collective experience of a people with a common bond of history. Greater importance is attached
to the kamalayan (psyche), thus subsidiary importance attached to ulirat (lower level of physical consciousness).

The analysis-wholeness issue is not a big issue in Sikolohiyang Filipino. It is methodologically on the side of analysis but
interprets the results of the analysis with a bias for wholeness.

Enriquez also clarified that Sikolohiyang Filipino is not inconsistent with a universal psychology but is actually a step towards
the development of a universal psychology. It is not anti-Western theory and methods either, but against a non-selective use
of imposition of Western knowledge.

E. RETHINKING OF FILIPINO VALUES

Enriquez was critical of this approach to the study of Filipino values. He encouraged Filipino scholars to take a second look at
these values using a Filipino orientation. Social scientists such as Lagmay, Salazar, and Bonifacio took up the challenge in their
own research.
Sikolohiyang Pilipino_MCS | 4
e.a. BAHALA NA

The Filipino cultural value of bahala na has no exact

English translation. Bostrom (1968) was the first
psychologist to analyze this value by comparing it with
American fatalism. This is obviously a pervasive
interpretation that when Thomas Andres published the
Dictionary of Filipino Culture and Values, he still defines
bahala na as the “Filipino attitude that makes him accept
sufferings and problems, leaving everything to God.
‘Bahala na ang Diyos (God will take care of us).’ This
attitude is a fatalistic resignation or withdrawal from an
engagement or crisis or a shrinking from personal
responsibility” (Andres, 1994, p. 12)

The Sikolohiyang Filipino perspective interprets bahala na

differently. Lagmay (1977) explained that bahala na is not
BAHALA NA SI
fatalism but determination and risk-taking. When Filipinos
BATMAN!
utter the words “Bahala Na!” they are not leaving their fate to
God and remaining passive. Rather, they are telling
themselves that they are ready to face the difficult situation
before them, and will do their best to achieve their objectives.
The expression is a way of pumping courage into their
system so that they do not buckle down. In fact, even before
they have said “Bahala Na!” they have probably done their
best to prepare for the forthcoming situation.

e.b. HIYA

Sibley (1965), an American scholar translated hiya as shame. Another American, Lynch (1961) saw hiya as “the
uncomfortable feeling that accompanies awareness of being in a socially unacceptable position, or performing a socially
unacceptable action.” For example, when an employee is scolded in front
of other people. To add to the negativity of this interpretation of hiya, Andres
(1994) described hiya as an “ingredient why Filipinos overspend during
fiestas in order to please their visitors, even to the extent of going into debt.”
(p. 64)

The conventional interpretation of hiya is inadequate because it does not

take into account the importance of understanding how affixations in
Philippine languages can give a new meaning to a word. Bonifacio (1976)
alerted us to the different meanings of the word hiya depending on its form
- nakakahiya (embarrassing), napahiya (placed in an awkward position),
ikinahiya (be embarrassed with someone), etc. With some affixes, it
becomes negative, e.g. napahiya; with others, positive, e.g. mahiyain (shy);
and in still other forms, it can either be positive or negative depending on
the context, e.g. kahihiyan (sense of propriety or embarrassment).

Salazar (1981, 1985b) expounded on affixation and hiya and showed the
internal and external aspects of hiya. Evidently, it is the external aspect
which foreign scholars have captured. After all is said and done, the more
appropriate translation of hiya in English is not “shame” but “sense of propriety.”

Sikolohiyang Pilipino_MCS | 5
e.c. UTANG NA LOOB

Utang na loob was translated by Kaut (1961) as “debt of gratitude.” Andres (1994, pp. 190-191) defined it, following Kaut’s
logic as “the principle of reciprocity incurred when an individual help another. The person helped then feels an obligation
to repay the debt in the future when the helper himself is in need of aid, or he
may repay his debt by sending gifts. It is often not clear when a debt has been
fully paid, so that the relationship becomes an ongoing one. Hollnsteiner
(1961) took this interpretation further by claiming the recipient of the favor is
forced “to show his 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 maintaining the image of the colonizer
as benefactor. But looking at utang na loob more closely in the context of the
Filipino culture, it actually means “gratitude/solidarity” It is not necessarily a
burden 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 in 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 that it is recognized and respected. It is a
beautiful element of Filipino interpersonal relationships that binds a person to his or her home community or home country.
In fact, this is expressed in the Filipino saying, “Ang hindi marunong lumingon sa pinanggalingan ay hindi makakarating sa
paroroonan.”

e.d. PAKIKISAMA VS. PAKIKIPAGKAPWA.

Pakikisama was identified by Lynch (1961, 1973) as a Filipino value,

giving it the English translation of maintaining smooth interpersonal
relations by going along with the group or the majority decision, i.e.
conformity.

Enriquez (1978, 1994) started unfolding the concept of kapwa

(shared identity), which is at the core of Filipino social psychology,
and which is at the heart of the structure of Filipino values. He
discovered that it is not maintaining smooth interpersonal
relationships that Filipinos are most concerned with, but
pakikipagkapwa which means treating the other person as kapwa or
fellow human being. There are two categories of kapwa: the Ibang-
Tao (outsider) and the Hindi Ibang-Tao (“one-of-us”). In Filipino interaction, one is immediately “placed” into one of these
categories; and how one is placed determines the level of interaction one is shown.

IBANG-TAO,
1. Pakikitungo (transaction / civility with),
2. Pakikisalamuha (interaction with),
3. Pakikilahok (joining / participating),
4. Pakikibagay (in-conformity with / in-accord with),
5. Pakikisama (being along with).

HINDI IBANG-TAO,
1. Pakikipagpalagayang-loob (being in rapport / understanding / acceptance with),
2. Pakikisangkot (getting involved),
3. Pakikiisa (being one with).

Using the Sikolohiyang Filipino perspective, Enriquez (1992) re-conceptualized the Filipino behavior patterns and value
structure where he designated hiya (propriety / dignity), utang na loob (gratitude / solidarity), and pakikisama
(companionship / esteem) as colonial / accommodative surface values; and bahala na (determination), sama / lakas ng
loob (resentment / guts), and pakikibaka (resistance) as conformative surface values. He emphasized kapwa (shared
Sikolohiyang Pilipino_MCS | 6
 identity), as core value; pakikiramdam (shared inner perception) as pivotal interpersonal value; and kagandahang loob
(shared humanity) as linking socio-personal value. Associated with the above are societal values such as karangalan
(dignity), katarungan (justice), and kalayaan (freedom).

Thus, the area of Filipino personality developed as a strong area using the sikolohiyang Filipino perspective. The Filipino
is a blend of the East and the West. The Western influence can be seen more in external ways – dressing, liking for
hamburger and other food, Western music and dance, etc. However, the internal aspect, which is at the core of his
pagkatao (personality), is Asian – deference for authority, modesty / humility, concern for others, etc.

Superstitious Belief

Half-belief for which there appears to be no rational substance. Those who are use the term imply that they have certain
knowledge or superior evidence for their own scientific, philosophical, or religious convictions. An ambiguous word, it
probably cannot used except subjectively.

FILIPINO’S SUPERSTITIOUS BELIEF

LEARNING RESOURCES

Diwa. Sikolohiyang Filipino. Retrieved from: http://www.diwamentalhealth.com/sikolohiyang-pilipino (Accessed: July 29, 2020)

Marcelino, Elizabeth et al. (2000). Sikolohiyang Pilipino (Filipino Psychology): A Legacy of Virgilio G. Enriquez. Retrieved from:
https://www.indigenouspsych.org/Members/Pe-Pua,Rogelia/PePua_Marcelino_2000.pdf (Accessed: July 29, 2020)

Pe-Pua, Rogelia. Handbook of Filipino Psychology. The University of the Philippines Press: Diliman, Quezon City: 2018

Sikolohiyang Pilipino_MCS | 7
 CHAPTER 2 – INDIGENOUS CONCEPTS IN FILIPINO PSYCHOLOGY

A. DEVELOPING INDIGENOUS CONCEPTS AND FRAMEWORKS

Some considerable progress has been noted in the identification and elaboration of indigenous concepts, particularly in the area
of personality and values (Church & Katigbak, 1999). For example, Enriquez (1978) presented what is considered to be a core
concept in Filipino psychology: kapwa. He defined kapwa as a recognition of shared identity or an inner self shared with others.
He also clarified that the recognition starts with the self and not from others:

“A person starts having kapwa not so much because of a recognition of status given to him by others but more because
of his awareness of shared identity. The ako (ego) and the iba-sa-akin (others) are one and the same in kapwa
psychology: Hindi ako iba sa aking kapwa (I am no different from others). Once ako starts
thinking of himself as separate from kapwa, the Filipino “self” gets to be individuated in the Western sense and, in effect
denies the status of kapwa to the other. By the same token, the status of kapwa is also denied to the self.”

Enriquez disavowed the English translation “others” as it connotes a separation of the self from the other; whereas kapwa
denotes the exact opposite: a sharing of self and other. Thus, a sense of kapwa is not just simple other-orientedness. He also
proposed that this recognition of sharedness with an other is a core value among Filipinos. To emphasize the core-ness of
kapwa, Enriquez (1992) constructed a fairly elaborate system of values, all deriving from kapwa.
.
However, Enriquez also placed much weight on pakikiramdam (shared inner perception) as the pivotal interpersonal value which
is “necessarily tied to the operation of all the surface values. This suggests that pakikiramdam may have a higher-order
importance than the surface values. The surface values are expected to be the least important in comparison to both kapwa
and pakikiramdam.

Pakikiramdam is described as involving tentative, exploratory and improvisatory behavior intended to avoid offending or hurting
other people (Mataragnon, 1987). Thus, “a person high in pakikiramdam is often described as thoughtful and caring while a
person low in pakikiramdam could be accused of being thoughtless and uncaring” (p. 471). In a sense, pakikiramdam requires
that a person actively senses or feels out the situation and the other person in a social interaction, and carefully come up with
an appropriate behavior. In effect, people who have low pakikiramdam will exhibit behaviors that are inappropriate to the situation
and would not sense, intentionally or otherwise, if they had offended or hurt the other person.

Kagandahang-loob, the linking socio-personal value, predisposes a person to be attuned to the needs and purposes of the
larger collective: the society. Thus, a person who values kagandahang loob is also most likely to value karangalan (dignity),
katarungan (justice) and kalayaan (freedom) in society.

B. UTILIZING INDIGENOUS RESEARCH METHODS

Many sikolohiyang Pilipino advocates have pushed for the development and use of indigenous research approaches and
methods derived from Filipinos’ cultural ways of gathering information. A number of these methods have been explicated (e.g.,
pakapa-kapa, supposition less approach but three methods are worth elucidating because of their more frequent use:
pagtatanung-tanong (asking around); pakikipagkuwentuhan (exchanging stories); and ginabayang talakayan (indigenous
facilitated discussion).

In pagtatanung-tanong, the researcher engages the participant in a more unstructured and interactive questioning session. Also,
'lead questions' (those questions which directly refer to the topic being studied) are discouraged, instead the questions to be
asked should be based on participants’ prior responses themselves. Meanwhile, pakikipagkuwentuhan requires the researcher
to motivate the participants to narrate their
experiences about an episode or event. The interactions could be between the researcher and a participant or between a
researcher and a group of people. Finally, ginabayang talakayan is a combination of a community dialogue, focused group
discussion, and group attestation. One particular feature of this set of methods is its dependence on face-to-face interactions
(both verbal and non-verbal) between researcher and participants.

Santiago and Enriquez (1982) proposed that sikolohiyang Pilipino research should strive to be maka-Pilipino (for the interests
of the Filipino). To ensure this, researchers should be guided by the use of two “scales”: Iskala ng Mananaliksik
Sikolohiyang Pilipino_MCS | 8
 (researcher/method scale) and Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok (researcher-participant relationship scale).
The researcher/method scale represents a range of methods that vary in their obtrusiveness: the less obtrusive (pagmamasid
or observation) to more obtrusive (pakikilahok or participation).

C. RESIGNIFYING THE SIGN “FILIPINO”: A DISCURSIVE REVERSAL

From the initial works of foreign scholars training their Western colonial disciplinary lenses on what they presumed to be “the”
indigenous culture of Filipinos, Filipino “identity” (in the singular) was constructed in terms of a constellation of traits. These traits
revolved around certain surface values that had mostly to do with preserving “face” or what has been labeled the “SIR syndrome”
(i.e., penchant for “smooth interpersonal relationships”). Identified as its concomitant trilogy of values are utang na loob (roughly,
debt of gratitude), pakikisama (getting along), and hiya (shame). Accompanying this trilogy of values is a set of loose negative
trait attributions: the habit of maňana (chronic procrastination), ningas cogon (good starters, poor finishers like the short blaze
of cogon grass), bahala na (fatalism), and talangka mentality (“crab mentality,” i.e., the tendency to pull down those who strive
to be better). For decades, such identity constructs were generally accepted and used in textbooks to teach Filipinos about
themselves.

One way that early Sikolohiyang Pilipino scholars sought to counter such negative trait ascriptions was to seek to reinterpret the
same constellation of values from a more affirming trajectory. Thus, bahala na (fatalism) was reinterpreted as “determination
and risk-taking,” “a way of pumping courage into one’s system so that [one does] not buckle down in the face of formidable
obstacles”. Talangka or crab mentality became a call for community members to acknowledge their indebtedness to others and
to work for the good of the entire community and not just for themselves but while such reinterpretations may have worked to
“improve” Filipino self-image somehow, the laundry list of traits remained largely untouched, with the positive reinterpretations
being mainly reactive (i.e., a kind of reverse stereotyping), leaving the old defining colonial framework intact.

D. REVISITING THE KAPWA THEORY

In an article originally published more than thirty years ago, Virgilio Enriquez (2007a) introduced his “seminal” theory
(Gastardo-Conaco, 1999) which attempted to reconceptualize the Filipino value structure. One premise of his theory was that
kapwa (a sense of shared identity) is the core value of the Filipino.

However, 30 years later, solid empirical bases for Enriquez’s premises and assumptions are still unclear. While some studies
have used the kapwa theory as a framework to explain their findings (e.g., Sta. Maria’s (1999) proposed indigenous typologies
for the self), there seems to be a dearth in empirical studies that have attempted to directly test Enriquez’s model. Consequently,
the applicability of this theory remains to be seen. Through this present research, divided into two studies, we intended to fill
some of these gaps by reviewing the theory, testing the theory’s formulation, and refining the original kapwa value model at the
core of the theory.

1. Kapwa Theory: Basic Concepts and Premises.

Essentially, the kapwa model is a theory regarding Filipino social interaction. In other words, the theory posits answers to
the question: Paano nga ba makipagkapwa(-tao) and does so by virtue of its assumptions and constituent elements. First,
it assumes that in our interactions, we become aware that we are interacting with a hindi ibang tao (one of us) and an ibang
tao (not one of us; outsider). Enriquez (1992) further emphasized that we should treat both ibang tao and hindi ibang tao
as our kapwa. In the simplest sense, sinasabi nating ikaw at ako ay magkapantay. This sense of equality emanates from
our recognition of a shared identity or a notion of a shared inner self.

Second, the theory constitutes Filipino values that need to be considered when dealing with a hindi ibang tao and an ibang
tao. Through “lexical, taxonomic, discourse, and behavioral analysis (Enriquez, 1994),” Enriquez identified 12 values and
then “provided a conceptual structure of [these] indigenous values (Church & Katigbak, 2002).” Table 1 summarizes these
values and their interrelationships.

Sikolohiyang Pilipino_MCS | 9
 Filipino Value Structure: Surface, Core, and Societal (Enriquez, 1990)
Hiya Utang na Loob Pakikisama
Accommodative Surface Value
(Propriety) (Gratitude / Solidarity) (Companionship / Esteem)
Sama / Lakas ng Loob Pakikibaka
Confrontative Surface Value Bahala Na (Determination)
(Resentment / Guts) (Resistance)
Pakikiramdam
Pivotal Interpersonal Value
(Shared Inner Perception)
KAPWA
CORE VALUE
(Shared Identity)
Kagandahang-loob
Linking Socio-Personal Value
(Shared Humanity)
Karangalan Katarungan Kalayaan
Associated Societal Values
(Dignity) (Justice) (Freedom)

Table 1. Filipino Value Structure: Surface, Core, and Societal (Enriquez, 1990)

Based on the table, the kapwa model has the following salient features:
1. The constituent elements presented were assumed to be and primarily labeled as Filipino values. In this research, this
assumption was also made.

2. The first column of the table presents Enriquez’s (1992) a priori categories. He divided the 12 values into 4 categories:
a) surface values; b) a pivot value; c) a core value; and d) a foundation of human values. The surface values can be
divided further into accommodative and confrontative values. Aside from the pivot value, there is also the linking socio-
personal value (i.e., kagandahangloob) and the 3 human or societal values (kalayaan, karangalan, katarungan).

3. This value system is represented through a three-tiered structure with the surface on the top tier; the pivot and the core
on the middle tier; and the foundation values on the bottom tier, with the pivotal interpersonal value pakikiramdam
underlying the surface, and the core anchored by way of the linking socio-cultural value of kagandahang-loob on the
foundation below (Enriquez, 1992; p. 74).

4. Kapwa is the Filipino core value. Other values (e.g., hiya, lakas ng loob, pakikiramdam, pakikibaka, etc.) emanate from
this core. To avoid any semantic confusion in this research, we used pakikipagkapwa as the core value instead of
kapwa (since this term could easily be confused with reference to a person or “the other” as commonly defined). In any
case, this was still consistent with Enriquez’s (1992) formulation since he would often refer to pakikipagkapwa as a
value (see p. 74 for example).

This article aimed to directly test the features of this theory. For instance, we wanted to determine whether the values do belong
to their a priori categories. The specific objectives for each study will be presented later in this paper.

It is quite common for values studies to derive value dimensions after analyzing participants’ value endorsement.
Value dimensions can be viewed as labels of a group or factor of values. One function of deriving these dimensions is that
researchers can then position participants according to the degree to which they endorse any particular value (Smith &
Schwartz, 1997). These dimensions can be generated after factor analysis (e.g., Bond, 1988) or they can be theory-based,
formed even before any data-gathering or data-analytic techniques is done (e.g., Schwartz & Bilsky, 1987 and Enriquez,
2007a).

Value structures or value systems can also be generated, representing the interrelationships of the values through a
diagram. One of the most widely used value structure is that of Schwartz and Bilsky’s (1990) as seen in Figure 1.

In simplified terms, this model reflects an individual’s emphasis on what is good for oneself or an emphasis on what is good
for other people and their in-groups (Peterson, 2006). The model has three salient features. First, it specified the underlying
dimensions (i.e., Self-enhancement-Self-transcendence dimension and Openness to Change-Conservation dimension) that
link and explain the relationships of the various values with each other.

Sikolohiyang Pilipino_MCS | 10
 Second, the shape of its model (called a circumflex
model) allows people to visually identify which
values are compatible (i.e., can be endorsed at the
same time) and which ones are not. Values close to
each other such as power and achievement are
compatible while opposite values such as power
and universalism are deemed incompatible (Smith
& Schwartz, 1997).

Third, this value structure is also reflective of

people’s value priorities, showing how values are
ordered and organized especially in the face of
conflicting decisions or situations.

In sum, cross-cultural values studies have focused

largely on identifying different types of values,
assessing their endorsement, explicating value
dimensions, and representing the relationship of
the different values. This was the direction that we
took in directly testing kapwa theory’s value system.
First, we conceptualized values as suggested by
these studies; that is, a value is a rule or principle
that guides that way we think and act . Consequently, we used
self-report questionnaires to assess the endorsement of Figure 1. Structural relations among ten motivational
types of values (cited in Smith & Schwartz, 1997)
Enriquez’ 12 Filipino values. After subjecting these ratings to
data analysis, we ascertained whether the values belonged to
the a priori categories as Enriquez originally purported, whether his three-tiered structure was an accurate representation
of the relationship of the values, and whether pakikipagkapwa was indeed the core value.

LEARNING RESOURCES

Chua, Christine. THEORETICAL ADVANCES IN THE DISCOURSE OF INDIGENIZATION. Retrieved from:

https://www.academia.edu/7472396/THEORETICAL_ADVANCES_IN_THE_DISCOURSE_OF_INDIGENIZATION
(Accessed: August 06, 2020)

Clemente, Jose Antonio R. Revisiting the Kapwa Theory: Applying Alternative Methodologies and Gaining New Insights. Retrieved
from:
https://www.researchgate.net/publication/326589382_Revisiting_the_Kapwa_Theory_Applying_Alternative_Methodologies_an
d_Gaining_New_Insights (Accessed August 06, 2020)

Pe-Pua, Rogelia. Handbook of Filipino Psychology. The University of the Philippines Press: Diliman, Quezon City: 2018

Yacat, Jay. Filipino Psychology. Retrieved from:

https://www.academia.edu/6013406/Filipino_Psychology#:~:text=For%20example%2C%20Enriquez%20(1978),inner%20self
%20shared%20with%20others.&text=He%20also%20proposed%20that%20this,a%20core%20value%20among%20Filipinos.
(Accessed: August 06, 2020)

Sikolohiyang Pilipino_MCS | 11
 CHAPTER 3 – THE RISE AND DECLINE OF INDIGENOUS PSYCHOLOGY

WHAT IS INDIGENOUS PSYCHOLOGY?

One of the most cited definitions of Indigenous Psychology was the one by Kim and Berry. It runs as
follows: “…indigenous psychologies can be defined as the scientific study of human behavior (or the
mind) that is native, that is not transported from other regions, and that is designed for its people.”
According to Kim and Berry, this definition is open to a number of objections: in the Indigenous
Psychology literature, the divergent notions of what is meant by ‘scientific,’ and not all writers believe
that Indigenous Psychology need to be scientific; a majority of these concede that an Indigenous
Psychology more often than not will to some extent contain imported elements; ‘designed for a people’ raises the question “what
is a people?” “a culture?” “a nation?” This issue of the nature and boundaries of units was raised by Francis Galton more than
a century ago.
Another couple of subsequent definitions will be cited which all have some problems. One is by Ho (1998, p. 4):

“An Indigenous Psychology is the study of human behavior and mental processes within a cultural context that relies
on values, concepts, belief systems, methodologies, and other resources indigenous to the specific ethnic or cultural
group under investigation; these indigenous resources may be applied at different points in the entire process by which
psychological knowledge is generated.”

He adds that Indigenous Psychologies are not necessarily scientific in a strict sense (i.e. by Popper’s criterion of falsifiability).
One might ask about the likelihood of finding indigenous scientific methodologies, and it is not clear what point is being made
by the second sentence

Lastly, Yang (2000, pp.245 – 246) lists several definitions and says that all

“…express the same basic goal of developing a scientific knowledge system that effectively reflects, describes,
explains, or understands the psychological and behavioral activities in their native contexts in terms of culturally
relevant frames of reference and culturally-derived categories and theories…”

Yang states that both the natural science and human science models are acceptable for this purpose. In this connection, it
should be noted that in the literature generally the expression “human science” tends to be employed in an elastic manner,
which serves to justify the claim that Indigenous Psychology is scientific. The phrase ‘culturally derived…theories’ implies that
each culture will have its own theories.

Last but not least, there is the question as to what is and what is not denoted by the term ‘psychology’ in the expression
Indigenous Psychology. That is hardly ever mentioned, probably since it is presumed to be self-evident – but it is not. Ho (1998,
pp. 89–90) does mention it and notes that ‘there is nothing indigenous about psychological facts, such as perceptual constancy,
that are manifest in all societies.’ The formulation is curious, since it implies that Indigenous Psychology does not deal with
psychological ‘facts’; yet, Ho does make an important point by stating that IP does not cover the whole of the wide range of
meanings of the term ‘psychology’. The question then arises as to what segments of psychology Indigenous Psychology is
confined, and what if any limits there are.

From internal evidence, it appears that Indigenous Psychology is primarily concerned with social and personality, and to a lesser
extent developmental psychology. These are all areas in which cultural influences tend to be powerful.

Some writers have constructed typologies of (hypothetical) Indigenous Psychologies: Yang (2012) distinguishes Westernized,
indigenized, and indigenous psychologies, while Hartnack (2015) puts forward a trichotomy of ‘textual’, ‘subaltern’ and
‘synergetic’ Indigenous Psychologies. There would be no point in explaining these categorizations, which bear no relation to
each other.

Sikolohiyang Pilipino_MCS | 12
WHAT ARE THE GOALS OF INDIGENOUS PSYCHOLOGY?

These are sometimes stated, usually in a rather general and vague form like the following: ‘. . . Indigenous Psychology aims
to develop a psychology based on and responsive to the indigenous culture and realities.’ Enriquez. Other statements have
more content but are apt to diverge greatly as other examples will indicate: ‘The main goal of developing Indigenous Psychology
is to construct various systems of knowledge based on folk wisdom, in order to help people in solving their daily problems more
efficiently. ‘The primary purpose of Indigenous Psychology is to interpret, understand, predict and change people’s minds and
behavior such that personal adjustment can be improved and social problems prevented or solved.’ (Yang, 2012); ‘. . . the goal
of indigenous psychologies is to describe and understand phenomena in their local, community, ecological and cultural context
and to develop a scientific model that can be verified and applied.’ (Kim & Park, 2005).

BRIEF HISTORY OF MAINSTREAMED PSYCHOLOGY IN THE PHILIPPINES

A brief description of the colonial psychologies in early 20th century Philippines, and how eventually
scientific-positivist psychology became mainstreamed beginning in the 1950s, has to be narrated.
Various accounts of the history of Western psychology in the Philippines can be gleaned from sources
most of which were written at the turn of the 21st century (Bautista 1999; Miralao, 1999; Tan, 1999).
But from the point of view of SP there are accounts by Enriquez in the first three chapters of his book,
From Colonial to Liberation Psychology (2008/1992), and in Critical Psychology in Changing World
769 Z. Salazar’s essay, Mga Batayan ng Sikolohiyang Pilipino (1995a), on the need to search for
the foundations of SP in Filipino culture and history.

Unlike the other social sciences (history, economics, political science, anthropology) which were initially taught under Spanish
colonization, psychology was introduced only during the early part of American colonization (1900s). The first department of
psychology was instituted at the University of the Philippines only in 1926, after the other social science departments have been
established. Much earlier, in the Royal-Pontifical University of Santo Tomas (established first as Colegio de Santo Rosario in
1611, and as University of Santo Tomas in 1616), psychology was initially taught as rational psychology or philosophical
psychology (Salazar, cited in Enriquez, 2008/1992). But in 1938, the UST Experimental Psychology Laboratory was established,
which had influenced a clinical, medical, and physiological orientation to psychology in the 1970s. The psychology taught as an
integral part of college education, not only in UP and UST but also in other Philippine universities, whether in Manila (e.g.,
Ateneo de Manila, or Centro Escolar), or outside Manila (e.g., St Louis University, Baguio City, in Northern Luzon, or San Carlos
University of Cebu in the Southern Philippines), was basically North Atlantic in orientation – German (Wundt, Freud) and/or
American (positivist, experimental, relying on quantitative methods).

Thus, the competing psychologies in the North Atlantic during this same period all made their presence felt in Philippine
Universities. However, positivist-experimental psychology eventually became mainstreamed due to several factors, as
accounted in Bautista (1999) and Miralao (1999). Miralao wrote that the Post WWII period ‘saw the perpetuation of American
social science perspectives and training among Filipino social scientists and the uses and applications of social sciences in the
country in line with the role and interests of the US in global politics and the cold war’. Bautista (1999) traced the dominance of
American social science to the country’s colonial experience, and two other factors: the training of social scientists in American
universities, and the presence of American professors in some academic departments and research institutions (385). Bautista
further noted that by the 1950s, with the return of US trained psychologists, there was a shift from counseling to psychological
testing and experimental methods, which definitively for her, turned psychology into ‘the most positivistic of the social science
disciplines in the Philippines’.

The founders of the three indigenization movements, Virgilio Enriquez (Sikolohiyang Pilipino), Prospero Covar (Pilipinolohiya),
and Zeus Salazar (Pantayong Pananaw), were all present in the launching of the first conference of the Pambansang Samahan
sa Sikolohiyang Pilipino (PSSP, or National Association of Filipino Psychology), on November 6-11, 1975.

A PSYCHOLOGY OF, BY, AND FOR THE FILIPINOS

It is the inevitable sourcing of social science concepts from every day, life now a reverberating mantra among social scientists
and philosophers of social science (Alatas, 2006; Semin & Gergen, 1990), that calls for urgent projects to combat problems of
academic imperialism, mental captivity and uncritical imitation in Asian social science (Alatas, 2006). The idea is that the social
Sikolohiyang Pilipino_MCS | 13
sciences, such as Western academic psychology, are very much a product of the common sense concepts and lived daily
realities of the white male fathers of psychology, their respective communities, and local histories. For Sikolohiyang Pilipino
proponents, it would be erroneous to say that there was no psychology in the Philippines prior to the introduction of colonial
psychology in the university. Enriquez (1976; 1978; 1980; 1994a, 1994b), again and again has disputed the notion that
psychology was unheard of before colonially implanted psychology. Thus R. Pe-Pua (1995/1978) has insisted that Sikolohiyang
Pilipino has to articulate a counter-history of indigenous psychology in the Philippines that is situated in an insider account of
Philippine history.

The first practicing psychologist and psychotherapists could have been the babaylan/katalonan (Enriquez, 1994, 2002).
They were medicinal priests/priestesses who administered over the harmonious relationship between the different dimensions
of a person. They might as well have been the Philippines’ ‘proto-scientists’. They were ‘women or anyone with female
characteristics’ who were central personalities in ‘the fields of culture, religion and medicine and all kinds of theoretical
knowledge about the phenomenon of nature’ (Salazar, 1996). The babaylan were also involved in actual resistance and revolts
against the Spaniards. Those who ‘could not accept the new world view, the new church, the new religion, the new
ways…became revolutionaries or established groups, which became messianic organizations as time went on. This is the
reason why Enriquez (2002) has lamented the burning of babaylan scripts and knowledge by the Spanish friar Chirino, as they
may have contained crucial sources for indigenous psychology.

INSTITUTIONALIZING AND PROFESSIONALIZATION OF SIKOLOHIYANG FILIPINO

The Sikolohiyang Pilipino movement was institutionalized with the founding by

Enriquez of the Pambansang Samahan ng Sikolohiyang Pilipino (PSSP), or
National Association of Filipino Psychology, in 1975 (Bautista, 1999; Mendoza,
2002; Pe-Pua & Protacio-Marcelino, 2000; Tan, 1999). The first conference of
the PSSP was in 1975. ‘In this conference, the ideas concepts and formulations
of Sikolohiyang Pilipino were first articulated’ (Pe-Pua & Protacio-Marcelino,
2000, p. 50). Based on the official declaration of the association (see PSSP On-
line), the PSSP is ‘an organization meant to promote and advocate Filipino
Psychology as both a discipline and a movement towards a meaningful and
much-deserved study, analysis and understanding of the Filipino psyche and
personhood, from a Filipino orientation and perspective, all intended to widen a
national consciousness and awareness of all Filipinos’ (our translation).

PSSP promotes the core values and principles of: promotion of a

compassionate and Filipino perspective and means of studying Filipino culture,
society, and psychology; promotion of interdisciplinary and systematic study of
Filipino culture, society, and psychology; advocacy of the use of one’s own
language [Filipino and other local languages] in the study of Filipino culture, society, and psychology; advocacy of a meaningful
participation in the different sectors of society in the study of Filipino culture, society, and psychology; advocacy and meaningful
compassion with the marginalized, oppressed and powerless sectors of society in order that all Filipinos may have dignity,
justice, and freedom.

Since its founding in 1975, annual PSSP conferences were held not only in Manila, but in different regions of the Philippines (to
include areas in Visayas and Mindanao) with the 36th conference in 2011 held again at the University of the Philippines, Diliman
Quezon City. The holding of PSSP conferences in different regions is aimed at drawing wide participation and representation
and to indicate the openness of SP to different regional takes or versions of Filipino psychology.

It is notable that at the time PSSP was founded, there was an existing and thriving organization for psychologists, the
Psychological Association of Psychology (PAP), founded in 1962 (indicated as 1963 in Miralao, 1999; and as 1962 in Tan, 1999)
with the three-fold goal: ‘to advance learning, teaching and research in psychology as a science; to advance the practice of
psychology as an independent, scientifically-oriented and ethically-conscious profession; and to promote human welfare’ (Tan,
1999). There may have been distinct and contending objectives of the PAP vis-à-vis the PSSP, with the former as an
organization for proponents of ‘mainstream psychology’ and the latter of alternative indigenous psychology. However, the
distinctions were not clear-cut and invidious. Engaging in research and practice of psychology that are not only relevant to

Sikolohiyang Pilipino_MCS | 14
 Philippine contexts, but also for the development and promotion of a psychology founded on Filipino history, cultures and
discourses was not the monopoly of PSSP members but are evident as well in some PAP members.

The establishment of research institutes and college courses in Sikolohiyang Pilipino were further moves to institutionalize and
professionalize Sikolohiyang Pilipino. Enriquez put up a research institution for SP, in 1971, the Philippine Psychology Research
House (PPRH) which was later renamed Philippine Psychology Research and Training House (PPRTH). The research institute
which was meant to develop the capacity of original research and theorizing among young scholars includes a library, bookstore,
a small museum collection, and residences for visiting researchers (Pe-Pua & Protacio-Marcelino, 2000). Sikolohiyang Pilipino
courses, especially Filipino child, social, cultural, and/or community psychology were not only introduced at the U.P. but also in
other universities – de la Salle University, Pamantasan ng Lungsod ng Maynila, University of Santo Tomas, and Centro Escolar
University – was another significant step to its institutionalization. Enriquez was a respected intellectual and scholar, and he
was invited to lecture not only in Philippine universities but also in academic institutions in Southeast Asia, Asia, and the US
(Mendoza, 2002).

LEARNING RESOURCES

Jahoda, Gustav. (2016). On the Rise and Decline of “Indigenous Psychology.” Retrieved from:
http://indigenouspsych.org/Discussion/forum/merged.pdf (Accessed: August 21, 2020)

Paredes-Canilao, Narcisa, et al. (2016). Sikolohiyang Pilipino: 50 Years of Critical-Emancipatory Social Science in the Philippines
Retrieved from: https://thediscourseunit.files.wordpress.com/2016/05/philippines-i-765-783.pdf (Accessed: August 21, 2020)
Pe-Pua, Rogelia. Handbook of Filipino Psychology. The University of the Philippines Press: Diliman, Quezon City: 2018

Sikolohiyang Pilipino_MCS | 15
Appendices

Sikolohiyang Pilipino_MCS | 16
Sikolohiyang Pilipino_MCS | 17
Sikolohiyang Pilipino_MCS | 18
Sikolohiyang Pilipino_MCS | 19
Sikolohiyang Pilipino_MCS | 20
Sikolohiyang Pilipino_MCS | 21
Sikolohiyang Pilipino_MCS | 22
Sikolohiyang Pilipino_MCS | 23
Sikolohiyang Pilipino_MCS | 24
Sikolohiyang Pilipino_MCS | 25
Sikolohiyang Pilipino_MCS | 26
Maikling Kasaysayan

Itinatag ang PSSP sa pangunguna ni Dr. Virgilio G. Enriquez, Ama ng Sikolohiyang Pilipino, noong Disyembre 19, 1975 bilang
kongkretong bunga ng Unang Pambansang Kumperensiya sa Sikolohiyang Pilipino na ginanap noong Nobyembre 6-11, 1975. Kinilala
sa nabanggit na kumperensiya ang kahalagahan na magkaroon ng isang organisasyon upang patuloy na maisakatuparan ang mga
layunin para sa Sikolohiyang Pilipino kung kaya’t inilatag ang pundasyon ng pagbubuo ng isang pambansang samahan.

Inihanda nina Atty. Cecilio Bituin at Dr. Enriquez ang Artikulo ng Inkorporasyon ng PSSP na unang nilagdaan nina Prop. Amelia Alfonso
at Dr. Enriquez ng Unibersidad ng Pilipinas; Prop. Ester Reyes ng Philippine Normal University; Prop. Paz Policarpio Mendez ng Centro
Escolar University; at G. Victor Gamboa ng Bancom Institute of Development Technology. Patuloy na pinangasiwaan naman nina Atty.
Calixto Malabanan at Bb. Rogelia Pe ang paghahanda hanggang pormal na kilalanin at maparehistro sa Securities and Exchange
Commission (SEC) ang PSSP noong Enero 23, 1976.

Sa pagsisimulang ito, naglingkod bilang unang Tagapangulo ng organisasyon si Dr. Enriquez kasama ang iba pang kasapi ng Unang
Lupong Tagapamahala ng PSSP na sina Prop. Alfonso, Prop. Lilia Antonio, Prop. Mendez, Fr. Leonardo Mercado, Reyes, Dr. Zeus A.
Salazar, Prop. Carmen Santiago, at Prop. Abraham Velasco.

Sinundan si Dr. Enriquez bilang Tagapangulo nina Prop. Reyes (1979-1980), Dr. Manuel Bonifacio (1981-1982), Prop. Velasco (1983-
1984), Prop. Felipe De Leon Jr. (1985-1986), Dr. Alfredo Lagmay (1987-1988), Dr. Lilia Antonio (1989-1990), Dr. Rogelia Pe-Pua (1991-
1992), Dr. Grace Aguiling-Dalisay (1993-1994), Dr. Proserpina Tapales (1995-1996), Dr. Elizabeth Protacio-Marcelino (1997-1998), Prop.
Ma. Angeles Guanzon-Lapeña (1999-2000), Prop. Flordeliza Lagbao-Bolante (2001-2002), Dr. Grace Aguiling-Dalisay (2003-2007), G.
Jose Ma. Bartolome (2008-2011), Dr. Benito L. Teehankee (2011), at Prop. Jay A. Yacat (2012-2015).

Itinatag ang PSSP sa pangunguna ni Dr. Virgilio G. Enriquez, Ama ng Sikolohiyang Pilipino, noong Disyembre 19, 1975 bilang
kongkretong bunga ng Unang Pambansang Kumperensiya sa Sikolohiyang Pilipino na ginanap noong Nobyembre 6-11, 1975. Kinilala
sa nabanggit na kumperensiya ang kahalagahan na magkaroon ng isang organisasyon upang patuloy na maisakatuparan ang mga
layunin para sa Sikolohiyang Pilipino kung kaya’t inilatag ang pundasyon ng pagbubuo ng isang pambansang samahan.

Inihanda nina Atty. Cecilio Bituin at Dr. Enriquez ang Artikulo ng Inkorporasyon ng PSSP na unang nilagdaan nina Prop. Amelia Alfonso
at Dr. Enriquez ng Unibersidad ng Pilipinas; Prop. Ester Reyes ng Philippine Normal University; Prop. Paz Policarpio Mendez ng Centro
Escolar University; at G. Victor Gamboa ng Bancom Institute of Development Technology. Patuloy na pinangasiwaan naman nina Atty.
Calixto Malabanan at Bb. Rogelia Pe ang paghahanda hanggang pormal na kilalanin at maparehistro sa Securities and Exchange
Commission (SEC) ang PSSP noong Enero 23, 1976.

Sa pagsisimulang ito, naglingkod bilang unang Tagapangulo ng organisasyon si Dr. Enriquez kasama ang iba pang kasapi ng Unang
Lupong Tagapamahala ng PSSP na sina Prop. Alfonso, Prop. Lilia Antonio, Prop. Mendez, Fr. Leonardo Mercado, Prop. Reyes, Dr.
Zeus A. Salazar, Prop. Carmen Santiago, at Prop. Abraham Velasco.

Sinundan si Dr. Enriquez bilang Tagapangulo nina Prop. Reyes (1979-1980), Dr. Manuel Bonifacio (1981-1982), Prop. Velasco (1983-
1984), Prop. Felipe De Leon Jr. (1985-1986), Dr. Alfredo Lagmay (1987-1988), Dr. Lilia Antonio (1989-1990), Dr. Rogelia Pe-Pua (1991-
1992), Dr. Grace Aguiling-Dalisay (1993-1994), Dr. Proserpina Tapales (1995-1996), Dr. Elizabeth Protacio-Marcelino (1997-1998), Prop.
Ma. Angeles Guanzon-Lapeña (1999-2000), Prop. Flordeliza Lagbao-Bolante (2001-2002), Dr. Grace Aguiling-Dalisay (2003-2007), G.
Jose Ma. Bartolome (2008-2011), Dr. Benito L. Teehankee (2011), at Prop. Jay A. Yacat (2012-kasalukuyan).

————————–

Dr. Virgilio G. Enriquez, Ama ng Sikolohiyang Pilino

Si Dr. Virgilio G. Enriquez ang kinikilalang Ama ng Sikolohiyang Pilipino.
http://www.pssp.org.ph/diwa/wp-content/uploads/2014/09/17-Natatanging-Tala-Navarro.pdf
Sikolohiyang Pilipino_MCS | 27
 Fourteenth Congress

Third Regular Session

Begun and held in Metro Manila, on Monday, the twenty-seventh day of July, two thousand nine.

REPUBLIC ACT No. 10029

AN ACT TO REGULATE THE PRACTICE OF PSYCHOLOGY CREATING FOR THIS PURPOSE A PROFESSIONAL REGULATORY BOARD OF
PSYCHOLOGY, APPROPRIATING FUNDS THEREFOR AND FOR OTHER PURPOSES

Be it enacted by the Senate and House of Representatives of the Philippines in Congress assembled:

ARTICLE I
TITLE

Section 1. Title. - This Act shall be known as the "Philippine Psychology Act of 2009".

ARTICLE II
STATEMENT OF POLICY

Section 2. Statement of Policy. - The State recognizes that psychologists have an important role in nation-building and development. It also acknowledges
the diverse specializations of psychologists and the diverse functions specific to the varied specializations. It particular, it recognizes the significance of
the psychological services that practicing psychologists provide to diverse types of clients, but also recognizes the need to protect the public by preventing
inexperienced or untrained individuals from offering psychological services. Hence, it shall nurture competent, upright and assiduous psychologists whose
standards of practice and service shall be excellent and globally competitive through the administration of inviolable, effective and credible licensure
examinations and the imposition and promotion of regulatory measures, programs and activities that enhance their professional growth and well-being.

ARTICLE III
DEFINITION OF TERMS

Section 3. Definition of Terms. - As used in this Act, the following terms shall have the following meanings:

(a) "Psychology" is the scientific study of human behavior. It involves the application of scientific methods to inquire into the biological,
cognitive, affective, developmental, personality, social, cultural and individual difference dimensions of human behavior.

(b) "Practice of Psychology" consists of the delivery of psychological services that involve application of psychological principles and
procedures for the purpose of describing, understanding, predicting and influencing the behavior of individuals or groups, in order to
assist in the attainment of optimal human growth and functioning. The delivery of psychological services includes, but is not limited to:
(1) psychological interventions: psychological counseling, psychotherapy, psychosocial support, coaching, psychological debriefing,
group processes and all other psychological interventions that involve the application of psychological principles to improve
psychological functioning of individuals, families, groups and organizations; (2) psychological assessment: gathering and integration
of psychology-related data for the purpose of making a psychological evaluation, accomplished through a variety of tools, including
individual tests, projective tests, clinical interview and other psychological assessment tools, for the purpose of assessing diverse
psychological functions including cognitive abilities, aptitudes, personality characteristics, attitudes, values, interests, emotions and
motivations, among others, in support of psychological counseling, psychotherapy and other psychological interventions; and (3)
psychological programs: development, planning, implementation, monitoring and evaluation of psychological treatment for individuals
and/or groups.

(c) "Psychologist" means a natural person who is duly registered and holds a valid certificate of registration and a valid professional
identification card as professional psychologist, issued by the Professional Regulatory Board of Psychology and the Professional
Regulation Commission pursuant to this Act for the purpose of delivering the different psychological services defined in this Act.

(d) "Psychometrician" means a natural person who holds a valid certificate of registration and a valid professional identification card
as psychometrician issued by the Professional Regulatory Board of Psychology and the Professional Regulation Commission pursuant
to this Act. As such, he/she shall be authorized to do any of the following: Provided, That such shall at all times be conducted under
the supervision of a licensed professional psychologist: (1) administering and scoring of objective personality tests, structured
personality tests, excluding projective tests and other higher level forms of psychological tests; (2) interpreting results of the same and
preparing a written report on these results; and (3) conducting preparatory intake interviews of clients for psychological invention
sessions.

Sikolohiyang Pilipino_MCS | 28
 ARTICLE IV
PROFESSIONAL REGULATORY BOARD OF PSYCHOLOGY

Section 4. Creation and Composition of the Professional Regulatory Board of Psychology. - There is hereby created a Professional Regulatory Board of
Psychology, hereinafter called the Board, a collegial body under the administrative control and supervision of the Professional Regulation Commission,
hereinafter referred to as the Commission, which shall be composed of a Chairperson and two (2) members appointed by the President of the Philippines
from a list of three (3) nominees for each position. The list of nominees shall be submitted to the Commission by the integrated and accredited national
organization of psychologists. The Board shall be organized not later than sixty (60) days from the effectivity of this Act.

Section 5. Qualification of the Chairperson and the Members of the Professional Regulatory Board of Psychology. - The Chairperson and members of the
Board shall, at the time of their appointment and for the course of their term, possess the following qualifications:

(a) A natural born citizen and resident of the Philippines;

(b) At least thirty-five (35) years of age;

(c) Possess good moral character;

(d) Hold a doctorate degree in psychology conferred by a university, college or school in the Philippines or board duly recognized
and/or accredited by the Commission on Higher Education (CHED);

(e) Have at least ten (10) years of practice in psychology and psychometrics in a duly recognized institution, clinic or center, as well
as at least (5) years of teaching experience in the field of psychology;

(f) Be a registered and licensed psychologists, except in the case of the first members of the Board who shall automatically be
conferred a valid certificate of registration and a valid professional identification card in psychology and psychometrics upon
appointment to the Board;

(g) Is neither an officer, trustee nor member of the faculty of any university, college, institute or school where a regular course in
psychology is offered or taught or review classes conducted and shall not have any pecuniary interest, direct or indirect, in any such
institution;

(h) Is not an officer, nor hold any position other than being a member of the integrated and accredited national organization of
psychologists; and

(i) Shall not have been convicted of any crime involving moral turpitude.

Section 6. Term of Office. - The members of the Board shall hold office for a term of three

(3) years or until their successors shall have been appointed and duly qualified. Each member of the Board may be reappointed for one (1) full term of
three (3) years. The first members of the Board shall hold office for the following terms: the Chairperson for three (3) years; one (10 member for two (2)
years; and the other member for one (1) year, which shall be specified in their respective appointments. Any vacancy occurring within the term of a member
shall be filled for the unexpired portion of the term only. Each member of the Board shall qualify by taking the proper oath prior to the performance of
his/her duties.

Section 7. Powers and Duties. - The Board shall have the following powers and duties:

(a) Administer and implement the provisions of this Act and promulgate as well as revise or update, as necessary, rules and
regulations, resolutions and guidelines hereto: Provided, That the policies, resolutions, rules and regulations issued or promulgated
by the Board shall be subject to review and approval of the Commission;

(b) Supervise and monitor the registration, licensure and practice of psychologists and Psychometricians in the Philippines;

(c) Administer oaths in connection with the administration of this Act;

(d) Issue, and upon compliance with due process requirements, suspend or revoke, and/or reinstate, the certificate of registration and
professional identification card for psychologists and psychometricians;

(e) Adopt an official seal of the Board;

(f) Monitor the conditions and circumstances affecting the practice of psychology and psychometrics in the Philippines and adopt such
measures as may be deemed lawful and proper for the enhancement and maintenance of high professional, ethical and technical
standards of the profession;

Sikolohiyang Pilipino_MCS | 29
 (g) Issue permits to and exercise visitorial powers over agencies, institutions, associations and partnerships to verify that the persons
practicing psychology and psychometrics therein are psychologists and psychometricians with valid certificates of registration and
valid professional identification cards, and that they possess the necessary accreditation, skills and/or facilities to competently carry
out their functions;

(h) Assist the Commission in the formulation and implementation of the guidelines on continuing professional education for
psychologists and psychometricians;

(i) Ensure, in coordination with the CHED, that all educational institutions offering the course/program of psychology strict ly comply
with the policies, standards and requirements prescribed by the CHED for such course/program, especially in the areas of
administration, curriculum, faculty, library and facilities;

(j) Prepare, adopt, issue and amend, in consultation with the CHED, syllabi for the licensure examination subjects;

(k) Investigate and, when warranted, her administrative cases involving violations of this Act, its implementing rules and regulations
as hereinafter promulgated, and any applicable code of ethics and/or code of professional standards. For this purpose, it may issue
subpoena testificandum and subpoena duces tecum to secure the appearances of witnesses and the production of documents in
connection therewith: Provided, That the Board's decision, resolution or orders rendered in administrative cases shall be subject to
review only on appeal; and

(l) Perform such other functions and duties as may be lawfully delegated to it, or as it may deem necessary to carry out the objectives
of this Act.

Section 8. Compensation and Allowances. - The Chairperson and members of the Board shall receive the same compensation and allowances as those
received by the Chairperson and members of the existing regulatory boards under the Commission, as provided in the charter of the Commission and in
the General Appropriations Act.

Section 9. Removal or Suspension of Members of the Professional Regulatory Board of Psychology. - Any member of the Board may, upon the
recommendation of the Commission, upon observance of due process and completion of the proper investigation, be suspended or removed by the
President from office for cause, such as gross neglect of duty, incompetence, malpractice, behavior unbecoming of a psychology professional, immorality,
unethical or dishonorable conduct, final conviction of any crime involving moral turpitude, any act of grant and corruption, and participation in the
manipulation of or any dishonesty relative to the licensure examinations and/or the registration process.

Section 10. Administrative Supervision over the Board, Custodian of its Records, Secretariat and Support Services. - The Board shall be under the
administrative supervision and control of the Commission. All records of the Board, including documents relative to the licensure examinations as well as
administrative and other investigative cases conducted by the Board, shall be kept in the custody of the Commission. The Commission shall designate the
Secretary of the Board and shall provide the secretariat with necessary support services to effectivity implement the provisions of this Act.

ARTICLE V
LICENSURE EXAMINATIONS

Section 11. Examinations Required. - All applicants for registration to practice psychology and psychometrics shall be required to pass a licensure
examination for psychologists and psychometricians to be conducted by the Board in such places and dates, and subject to such requirements prescribed
by the Commission.

Section 12. Qualifications of Applicants for the Licensure Examination for Psychologists. - Any person may apply to take examination for registration and
licensure as a psychologist after furnishing evidence satisfactory to the Board that the applicant:

(a) Is a Filipino citizen, a permanent resident or a citizen of a foreign state/country which extends reciprocity to the Philippines relative
to the practice of the profession;

(b) Holds at least a master's degree in psychology conferred by a university, college or school in the Philippines or abroad
recognized/accredited by the CHED and has obtained sufficient credits for the subjects covered in the examinations;

(c) Has undergone a minimum of two hundred (200) hours of supervised practicum/internship/clinical experience related to services
enumerated in paragraph (b) of Section 3 of this Act and under the auspices of a licensed psychologist or other licensed mental health
professional;

(d) Is of good moral character; and

(e) Has not been convicted of an offense involving moral turpitude.

Section 13. Qualifications of Applicants for the Licensure Examination for Psychometricians. - Any person may apply to take the examination for
registration and licensure as a psychometrician by furnishing evidence satisfactory to the Board that the applicant:

Sikolohiyang Pilipino_MCS | 30
 (a) Is a Filipino citizen, a permanent resident or a citizen of a foreign state/country which extends reciprocity to the Philippines relative
to the practice of the profession;

(b) Holds at least a bachelor's degree in psychology conferred by a university, college or school in the Philippines or abroad
recognized/accredited by the CHED and has obtained sufficient credits for the subjects covered in the examinations;

(c) Is of good moral character; and

(d) Has not been convicted of an offense involving moral turpitude.

Section 14. Examination Subjects for Psychologists. - The licensure examination for psychologists shall cover the following subjects:

(a) Advanced Theories of Personality;

(b) Advanced Abnormal Psychology;

(c) Advanced Psychological Assessment; and

(d) Psychological Counseling and Psychotherapy.

Section 15. Examination Subjects for Psychometricians. - The licensure examinations for psychometricians shall cover the following subjects:

(a) Theories of Personality;

(b) Abnormal Psychology;

(c) Industrial Psychology; and

(d) Psychological Assessment.

The Board may recluster, rearrange, modify, add or exclude and prescribed subjects for psychologists and psychometricians as the need arises.

Section 16. Registration Without Examination for Psychologists. - A person who possesses the qualifications required to take the examination for
registration as a psychologist pursuant to the provisions of this Act may be registered without examination: Provided, That the applicant files with the Board
within three (3) years after its creation an application for registration and issuance of certificate of registration and professional identification card by
submitting credentials satisfactory to the Board that the applicant had, on or prior to the effectivity of this Act, fulfilled the requirements under either
subparagraphs (a), (b) or (c) herein:

(a) Obtained a doctoral degree in psychology and had accumulated three (3) years of work experience in the practice of psychology;

(b) Obtained a master's degree in psychology and accumulated a minimum of five (5) years of work experience in the practice of
psychology;

(c) Psychologists or employees who hold positions as psychologists presently employed in various government or private agencies,
who have a bachelor's degree in psychology, accumulated a minimum of ten (10) years of work experience in the practice of
psychology as a psychologist, and who have updated their professional education in various psychology-related functions.

Section 17. Registration Without Examination for Psychometricians. - A person who possesses the qualifications required to take the examination for
registration as a psychometrician may be registered without examination: Provided, That the applicant files with the Board within three (3) years after its
creation an application for registration and issuance of a certificate of registration and professional identification card by submitting credentials satisfactory
to the Board that the applicant before the effectivity of this Act had obtained a bachelor's degree in psychology and had accumulated a minimum of two
(2) years full time work experience in the practice of psychometrics.

Section 18. Ratings in the Examination. - To be qualified as having passed the licensure examination for psychologists and psychometricians, a candidate
must have obtained a weighted general average of at least seventy-five percent (75%) for all subjects, with no grade lower than sixty percent (60%) in any
given subject. An examine who obtains a weighted general average of seventy-five percent (75%) or higher but obtains a rating below sixty percent (60%)
in any given subject may retake such subjects within the next two (2) years, and upon obtaining a rating of at least seventy-five percent (75%) in each
such subject, shall then be deemed to have passed the licensure examination.

Section 19. Report of Ratings. - The Board shall submit to the Commission an official report detailing the ratings obtained by each examine within ten (10)
calendar days after the examination, unless such period is extended for just cause.

Sikolohiyang Pilipino_MCS | 31
 ARTICLE VI
REGISTRATION

Section 20. Oath of Psychologists and Psychometricians. - All successful examines qualified for registration and all qualified applicants for registration
without examination shall be required to take an oath to uphold the profession before any member of the Board or any officer of the Commission authorized
to administer oaths, prior to entering into the practice of psychology or psychometrics in the Philippines.

Section 21. Issuance of Certificate of Registration and Professional Identification Card. - A certificate of registration and professional identification card
shall be issued to all successful examines and registrants without examination upon compliance with all the legal requirements, including payment of fees,
prescribed by the Commission. The certificate of registration shall bear the signature of the Chairperson of the Commission and members of the Board,
indicating that the person named therein is entitled to practice the profession with all the privileges and concomitant responsibilities appurtenant thereto.
The said certificate shall remain in full force and effect until suspended in accordance with this Act. A professional identification card bearing the registration
number, date of issuance and validity term of three (3) years, duly signed by the Chairperson of the Commission, shall likewise be issued to every registrant
who has paid the prescribed registration fee. Upon expiration of the professional identification card, the psychologist and psychometrician may renew the
same upon proof of compliance with continuing education requirements prescribed by the Board and/or the Commission.

Section 22. Disclosure of Registration Information. - The psychologist or psychomitrician shall be required to indicate his/her registration and professional
identification card number and date of issuance, the duration of validity, including the professional tax receipt number on each document signed, used or
issued in connection with the practice of his/her profession.

Section 23. Non-issuance of Certificate of Registration and Professional Identification Card. - The Board shall not register nor issue a certificate of
registration or professional identification card to any person convicted of a criminal offense involving moral turpitude, has been found guilty by a judicial or
other duly constituted tribunal of immoral or dishonorable conduct, or has been medically diagnosed to be of unsound mind. In the event of non-issuance
of the certificate for any reason, the Board shall furnish the applicant a written statement setting forth the reasons for such denial, which statement shall
be incorporated to the records of the Board.

Section 24. Foreign Reciprocity. - No foreigner shall be admitted to the psychology or psychometrics licensure examinations unless he/she proves that
the country of which he/she is a citizen either:

(a) Admits Filipino citizens to the practice of psychology or psychometrics without need for registration and issuance of a certificate of
registration/professional identification card;

(b) Allows Filipino citizens to practice psychology or psychometrics without restriction; or

(c) Allows Filipino citizens to practice the same after an examination on terms of strict and absolute equality with nationals of said
country.

Section 25. Practice through Special/Temporary Permit. - Special/temporary permits may be issued by the Board, subject to the approval by the
Commission and payment of appropriate fees, to the following persons:

(a) Licensed psychologists or psychometricians from foreign countries/states who are internationally acknowledged specialists or
outstanding experts in psychology or psychometrics: Provided, That their services are important and necessary either due to the lack
or inadequacy of available local specialists or experts or in recognition of their potential contribution to the promotion and advancement
of the practice of psychology of psychometrics through transfer of technology;

(b) Licensed psychologists or psychometricians from foreign countries/states whose services shall be free and offered exclusively to
indigent patients in a particular hospital, center or clinic; and

(c) Licensed psychologists or psychometricians from foreign countries/states employed as exchange professors to teach psychology
or psychometrics in schools, colleges, universities offering psychology or psychometrics courses or programs.

The permit shall detail the conditions thereof which shall, among other things, include the effectivity period of not more than one (1) year subject to renewal
and the specific place of practice such as the clinic, hospital, center, school, college, university offering the course of psychology or psychometrics. The
Board, subject to the approval by the Commission, shall prescribed rules and regulations on the implementation of this particular section.

Section 26. Suspension or Revocation of Certificate of Registration and Professional Identification Card or Cancellation of a Special/Temporary Permit. -
The Board shall have the power, after notice and hearing, to suspend or revoke the certificate of registration and professional identification card or to
cancel special/temporary permits granted pursuant to this Act on any ground set forth in Section 33 of this Act or any of the instances hereunder:

(a) Procurement of a certificate of registration and/or professional identification card or special/temporary permit by fraud or deceit;

(b) Allowing an unqualified person to advertise or to practice the profession by using one's certificate of registration or professional
identification card or special/temporary permit;

Sikolohiyang Pilipino_MCS | 32
 (c) Violating or conspiring to violate any of the provisions of this Act, its implementing rules and regulations, the code of ethics or code
of professional standards promulgated hereinafter by the Board;

(d) Manifest physical or mental incompetence to render psychological services with reasonable skill and safety to his/her
clients/patients;

(e) Professional misconduct or negligence in the performance of duties as a psychometrician; and

(f) Engaging in the practice of the profession during the period of one's suspension.

Section 27. Reinstatement. - A psychologist or psychometrician whose certificate of registration has been revoked may apply to the Board for
reinstatement at any time after two (2) years from the date of revocation of said certificate. The application shall be in writing and shall conform to
requirements hereinafter prescribed by the Board. No certificate of registration or professional identification card or special/temporary permit shall be
reinstated unless the Board is satisfied that a good cause exists to warrant such reinstatement. Issuance of a new certificate of registration or professional
identification card or special/temporary permit in lieu of one that has been lost, destroyed or mutilated shall be subject to applicable rules prescribed by
the Commission.

Section 28. Appeal from Judgement. - The decision of the Board shall ipso facto become final fifteen (15) days from receipt of the decision by the
respondent unless an appeal has been filed with the Commission within the same period. The Commission's decision on appeal may be further appealed
before the Court Appeals within fifteen (15) days from receipt thereof.

Section 29. Rights of the Respondent. - The respondent psychologist or psychometrician shall have the right to be represented by counsel at all stages
of the proceedings as well as to speedy disposition of his/her case. He/She shall have the right to confront witnesses against him/her in addition to such
other rights guaranteed by the Constitution.

ARTICLE VII
PRIVILEDGED COMMUNICATION AND PROFESSIONAL INTEGRATION

Section 30. Rights to Privilege Communication for Psychologists and Psychometricians. - A psychologists or psychometrician cannot, without the consent
of the client/patient, be examined on any communication or information disclosed and/or acquired in the course of giving psyc hological services to such
client. The protection accorded herein shall extend to all pertinent records and shall be available to the secretary, clerk or other staff of the licensed
psychologist or psychometrician. Any evidence obtained in violation of this provision shall be inadmissible for any purpose in any proceeding.

Section 31. Integration of the Profession. - The profession shall hereinafter be integrated by consolidating all practitioners into one (1) national organization
of registered and licensed psychologists and psychometricians, which shall be recognized and accredited by the Board, subject to approval of the
Commission. A psychologist or psychometrician duly registered and licensed by the Board and the Commission shall automatically become a member of
said organization and shall receive the benefits and privileges, as well as be subject to all responsibilities and obligations, appurtenant thereto upon
payment of the required fees and dues. Membership in the integrated organization shall not be a bar to membership in any other association of
psychologists and/or psychometricians.1avvphi1

Section 32. Code of Ethics and Code of Practice for Psychologists and Psychometricians. - The Board shall adopt and promulgated the Code of Ethics
and Code of Practice for Psychometricians prescribed and issued by the accredited professional organization of psychologists.

ARTICLE VIII
PROHIBITED ACTS, PENALTIES AND ENFORCEMENT OF THIS ACT

Section 33. Prohibited Acts. - (a) No person shall:

(1) Engage in the professional practice of psychology or psychometrics nor represent himself/herself as a professional
practicing psychologist or psychometrician without a valid certificate of registration or valid professional identification card,
or a valid special/temporary permit granted by the Board pursuant to this Act;

(2) Represent himself/herself to be a licensed and authorized practicing psychologist or psychometrician during the time
that his/her certificate of registration has been suspended or revoked or professional identification card without being
renewed, or special/temporary permit cancelled;

(3) Allow any other person to use his/her certificate of registration and professional identification card or special/temporary
permit for any purpose, regardless of whether such enables the unqualified individual to engage in the practice of psychology
or psychometrics;

(4) Use, exhibit and/or misrepresent as his/her own the certificate of registration and/or professional identification card or
special/temporary permit of another; and

(5) Give any false, inaccurate, misleading or incomplete information to the Board on order to obtain a certificate of
registration or professional identification card or special/temporary permit.

Sikolohiyang Pilipino_MCS | 33
 (b) No corporation, partnership, association or entity shall operate a psychology or psychometrics office, center, clinic or otherwise
engage in the practice or allow the practice of psychology or psychometrics within its premises without securing a permit therefor from
the Board. Such permit shall be issued only after the Board is satisfied that such establishment is competently staffed by a psychologist
and equipped with sufficient and adequate psychology-related instruments and facilities.

(c)A violation of any provision of this Act or of its implementing rules and regulations shall be penalized accordingly.

Section 34. Penalties. - Any person who violates any provision of this Act implementing rules and regulations shall be punished with imprisonment of not
less than six (6) months but not more than three (3) years, or a fine of not less than Ten thousand pesos (P10,000.00) but not more than One hundred
thousand pesos (P100,000.00), or both, at the discretion of the court.

Section 35. Injunction. - The Board may initiate action to enjoin, restrain, and/or prosecute any individual, corporation, association, partnership or entity
engaging in the practice of psychology and psychometrics in violation of this Act.

Section 36. Enforcement. - It shall be the duty of all duly constituted law enforcement agencies and officers of national, provincial, city or municipal
governments to uphold and enforce the provisions of this Act and to investigate and prosecute or cause the investigation and prosecution of any person
violating the same.

ARTICLE IX
MISCELLANEOUS PROVISIONS

Section 37. Funding Provision. - The Chairperson of the Commission shall immediately hereinafter include in the Commission's programs the prompt
implementation of this Act, funding of which shall be provided for in the annual General Appropriations Act.

Section 38. Implementing Rules and Regulations. - Within ninety (90) days after the constitution of the Board, it shall promulgated the necessary
implementing rules and regulations, subject to approval of the Commission, to implement the provisions of this Act.

Section 39. Separability Clause. - If any provision of this Act shall at any time be found to be unconstitutional or invalid, the remainder thereof not affected
by such declaration shall remain in full force and effect.

Section 40. Repealing Clause. - All laws, decrees, rules or regulations inconsistent with the provisions of this Act are hereby repealed or modified
accordingly.

Section 41. Effectivity. - This Act shall take effect after fifteen (15) days following its complete publication in two (2) newspapers of general circulation.

Approved,

(Sgd.) PROSPERO C. NOGRALES (Sgd.) JUAN PONCE ENRILE

Speaker of the House of Representatives President of the Senate

This Act which is a consolidation of Senate Bill No. 3498 and House Bill No. 6512 was finally passed by the Senate and the House of Representatives
on December 14, 2009 and December 16, 2009, respectively.

(Sgd.) MARILYN B. BARUA-YAP (Sgd.) EMMA LIRIO-REYES

Secretary General Secretary of Senate
House of Represenatives

Approved: March 16, 2010

(Sgd.) GLORIA MACAPAGAL-ARROYO

President of the Philippines

Sikolohiyang Pilipino_MCS | 34