The power of hashtags lies intheir simplicity and emotionalresonance. They condensecomplex political issues intoshort, repeatable slogans thatbypass rational debate andappeal directly to emotions. Inthe case of pro‑Dutertecampaigns, these hashtagshave been used to frame legalaccountability as politicalCONCLUSION
A Paragon of Virtue:A Comparati and Secular on the Po Benigno A A Paragon of Virtue:A Comparative Study of Religiousand Secular Educations’ Influenceon the Political Ideologies ofBenigno Aquino III and LeniSam Eugene Abraquez, Cian Miguel Carlos,
Education deeply influences the morals, ways of looking at life, andpolitical beliefs of leaders. Given that religion and governance areinextricably linked in the Philippines, the educational backgrounds ofpoliticians often track broader ideological differences. Comparatively, thispaper looks at religious and secular education's influences on the politicalideologies and leadership philosophies of two modern liberal figures:Benigno Aquino III and Leni Robredo. More specifically, it investigates howthe faith-based formation of Aquino and the secular education of Robredoshaped their respective views on democracy, morality, and thecommitment to public service.
Benigno \"Noynoy\" Aquino III, an alumnus of Jesuit-run Ateneo deManila University, had academic training based on a frameworkemphasizing moral responsibility, community service, andChristian humanism. His political perspective exemplified theJesuit concept of being a \"man for others,\" which defined his focuson moral governance and the common good (Lariosa, 2021).Aquino's speeches were often laced with faith as a moral guide todemocratic stewardship. During his 2016 Ateneo commencementspeech, he said, \"When we come together in selfless service, eventhe most daunting challenges to our democracy can be
The secular education of LeniRobredo was another kind offoundation that shaped herleadership. A product of theUniversity of the Philippines andother liberal institutions, herworldview reflected civicparticipation, grassrootsengagement, and progressivereform (Padilla, 2019). For
By contrast, Aquino andRobredo both personify theliberal-democratic tradition ofservant leadership. Aquino'smoral leadership centers onethical integrity and collectivemorality, while Robredo'speople-oriented leadershipemphasizes inclusivity andparticipatory democracy.However, their ideologicalIn contrast, Robredo received secular-liberal training that empowered her withflexibility and openness but also deprived her of any vested, doctrinal moralanchor that framed Aquino's conviction. Irrespective of these differences, theyare united on the question of transparency, civic empowerment, and hope—corevalues with deep resonance within the Filipino democratic ethos. This contrastbetween Aquino and Robredo shows how religious and secular education tend toproduce different, yet complementary modes of leadership.Religious education tends to nurture astrong sense of moral integrity and ethicalcoherence, while secular educationencourages inclusiveness, criticalintelligence, and social innovation. Bothconverge in the common pursuit ofdemocratic governance rooted incompassion and accountability to thepeople. Thus, the Philippine politicallandscape benefits not froma choice between faith andfreedom, but fromembracing both as integraldimensions of virtuousleadership.
Syesha Nicole CecilioRheuben Dela CruzLorenzo DizonMichelle Lynn DivinoPaul Benedict IgnacioAlthea Glynnys Jimenez
INTRODUCTION Rodrigo Roa Duterte, born on March 28,1945, in Maasin, Leyte, served as the16th president of the Philippines from2016 to 2022. Before this, he was thelongest-serving mayor of Davao City,gaining recognition for strict law-and
METhis essay examines Duterte’s leadership and currentarrest through a linguistic and behavioral lens, framed byDutertismo and Pandanggo-sa-ilaw politics. Dutertismorefers to the populist leadership style that propelledDuterte to power, challenging liberal democracy anddeepening political divides in the Philippines (Parcon,2021). Meanwhile, Pandanggo-sa-ilaw views politics asperformance, where leaders rely on personality andpracticality to capture public support (Agpalo, 1969).Duterte's presidency was marked by his controversial \"war on drugs,\" whichdrew international attention and condemnation due to widespread reports onhuman rights violations documenting numerous extrajudicial killings anddenouncing the campaign as amounting to crimes against humanity (Teehankee& Thompson, 2016; Amnesty International, 2021). Despite this, he maintainedhigh approval ratings during his term, reflecting the enduring appeal of histough and unconventional political approach (Heydarian, 2018). Hisdistinctively imposing presence continued to evoke the stalwart support ofthousands as he ran and campaigned for the mayor's post in Davao City's localelections (Llemit, 2024).The strongman image of Duterte was disrupted on March 11, 2025, when
Contrary to the strongmanfacade that he had built overthe years, this Duterte isobservably less vocal. Eversince his arrest, fewerpublicities have been made—no headlining curses, noviolent expressions, and a
CONCLUSIONThe rise and fall of this strongman continues to unfold.Through the theatrics of Pandanggo-sa-ilaw, Duterte builthimself through populist tactics and authoritarian rule, whichcould only be encapsulated eponymously as Dutertismo. Hisrise was defined by his ruthless speech, iron-fisted rule, andoverbearing presence; his fall, by a distinctive silence,submission, and reliance on representation. Duterte’s swayover the masses reflects how Dutertismo and Pandanggo-sailaw politics intertwine in the Philippine political landscape.
In today’s complex society, the role of young Filipinosas socio-cultural critics is increasingly vital. Asshown in our performance task on socio-culturalcriticism, understanding the issues that shape ourlives requires awareness and the ability to analyzethem through meaningful, culturally groundedperspectives. We believe that adopting this roleallows us to see beyond surface narratives anduncover the deeper social, political, cultural, andeconomic forces shaping the Filipino experience.
This compilation represents our attempt to examine a sociocultural issue through the lens of Pantayong Pananaw (PP) orSikolohiyang Pilipino (SP)—approaches that encourage us to thinkas insiders and value Filipino concepts, experiences, andworldviews. Through these frameworks, we explore whycertain issues persist, how they affect communities, and whatthey reveal about our national identity.As aspiring humanities and social sciences students, we seecritical observation as both a responsibility and a privilege. Thisproject reflects our questions, discoveries, and insights, aimingnot just to fulfill an academic requirement but also to inspirecuriosity, empathy, and engagement with the society we share.Aggabao, Elianai Lauren R. | Angeles, Tiffany Joy N. | Cecilio, Syesha Nicole R.Dacumos, Idhreniel A. | Dela Cruz, Rheuben E. | Divino, Michelle Lynn G.Sardido, Jerlyn Amethyst C. | Soriano, Alessandra P.
Exploring the Filipino RespectCulture Through Toni FowlerAlthea Glynnys S. Jimenez One of the more notable influencers here in the Philippines is Toni Fowler, she is a well-knownonline personality who began modeling and auditioning for films and television series. But hercraft is in vlogging alongside her daughter Tyronia and their hit series “ToRo Family,” as theviewers follow through the daily habits and struggles of Toni and her found family. In a podcastof Magandang Buhay, she explained that the series is her way of helping them unleash theirpotential and lead a more successful life and even quoted “ If you teach a man to fish, you feedhim for a lifetime”. As their series receives more and more interest from netizens, it seem as though a certainexcerpt from an episode uploaded on their Youtube channel around August 2024 has garneredattention, as the quote \"Tayo ay nasa fine dining restaurant, 'di ba, so 'yung pagka-iskwater natin,iwan natin sa bahay,\" is being recreated by multiple netizens and filipino celebrities. Thesituation follows that one of her family members, Micaela Marcelo, commonly known as Mikay,showed inappropriate behavior and language while having dinner with reputable names at a wellrefined restaurant. Looking at it from a different perspective with all jokes aside, understanding Toni’s outburstwas morally correct—Mikay’s tone and language was not appropriate with their setting. Herintuitive to use foul language such as “put*ng***” in the presence of reputable names wasunacceptable. Based on Virgilo Enriquez paper on Sikolohiyang Pilipino, Mikay’s behavior was anoffence to Toni Fowler’s “dangal” in front of her guests seeing as though she is related toMikay's, her actions reflect Toni’s image. In the video, Toni even stresses the fact that, never oncehas she acted nor spoke irrationally in front of her respected peers. In our current society, therehas been an uprising of afinancial opportunity that issocial media influencing. Basedon an article by Elise Yu, socialmedia influencers are certainauthorities in a particular nicheor industry such as technology,fashion, fitness, food, or travel. They can easily affect thepurchase decisions of theiraudience. Their large onlinepresence can easily swaycertain opinions andperspectives.
As she explains her perspective further, she emphasizes that becoming more composedand using formal speaking isn’t being fake or plastic, but is more on the concept of“pakikisama” which is defined by Sikolohiyang Pilipino as the act of adjusting to oragreeing with others. Though I agree with Toni’s wording, I believe that the concept of“pakikiramdam” highlights the situation better; understanding the setting and aligning yourdecisions and actions accordingly. In the ever-evolving landscape of social media influence, figures like Toni Fowlercontinue to shape public discourse and cultural norms. The controversy surrounding herremarks highlights the delicate balance between personal expression and social decorum.While her emphasis on “pakikisama” underscores the importance of adapting to socialsettings, the concept of “pakikiramdam” offers a deeper understanding of situationalawareness and sensitivity. Ultimately, the influence of social media personalities extendsbeyond entertainment—they serve as mirrors of societal values, challenging audiences toreflect on their own beliefs and behaviors in an increasingly digital world.
Which socio-cultural matter do you find interesting to analyze or articulate? Laganap sa Pilipinas ang “collectivist culture” kung saan ay mas pinahahalagahannatin ang kagustuhan ng grupo kaysa sa ating sariling kagustuhan. Tayo ay may kulturana mas masaya kapag magkakasama at kabilang sa isang grupo, hindi tulad ng mgawesternized people na individualistic ang kanilang pananaw, sila ay nakatuon sakanilang sarili at kulang sa pakikisama minsan. Sa Sikolohiyang Pilipino, ipinaliwanag niVirgilio Enriquez na meron tayong “kapwa culture.” Ang kapwa ay isang konsepto ngPilipino na tumutukoy sa pagbabahagi ng identidad, ugnayan, at paggalang ng mga taosa isa’t isa. Nagmula ang salitang ito sa salitang ugat na \"kapa,\" na nangangahulugang“magkasama” o “pagbabalik-loob.” Ang terminong ito ay malalim na nakaugat sakulturang Pilipino at may mahalagang papel sa paraan ng pakikisalamuha at ugnayan ngmga tao sa loob ng lipunan.Why do PilipinosLove Basketball?Cian Miguel M. CarlosNarito ang isang maikling timeline ng pag-usbong ng basketball sa Pilipinas:Pagpapakilala ng Larong Basketball sa Pilipinas 1910s:1910: Ipinakilala ang laro ng basketball sa Pilipinas ng mga sundalong Amerikano atmga guro. Unang nilaro ito sa mga paaralan at unibersidad, partikular sa University ofthe Philippines at Ateneo de Manila University sa Maynila.Why is it happening in oursociety? Tayong mga Pinoy ay sobrangnapapalapit sa mga kultura, gawi,at kaisipan ng mga bansangkanluranin. Bilang halimbawa,ang larong basketball aybinibigyang-pansin hindi lamangdahil sa kasikatan nito, kunghindi dahil nakahihikayat namantalagang laruin. Sa ilalim paniyan, ang basketball aynagbibigay-buhay sa kapwa culture sa ating bansa, partikular na sa mga kalalakihan. Sapaglalaro nito, napapadali ang pagbuo ng samahan at pakikisama dahil mayroon tayongisa at parehas na kulturang pinagmulan—ang larong basketball. Ang larong basketball ay sumikat noong panahon ng mga Amerikano, ito ayipinakilala sa atin bilang isang laro galing sa West. Sumikat ito at napamahal sa atin, atkalaunan ay naging bahagi na ng ating kulturang Pinoy.
1913: Itinatag ang kauna-unahang liga ng basketball sa Pilipinas, at kumalat ang laro sa iba’tibang institusyong pang-edukasyon sa buong bansa.Paglago ng Popularidad ng Basketball (1920s–1940s): Noong dekada 1920, ang basketball ay naging malalim na bahagi ng kulturang Pilipino, lalona sa mga paaralan at unibersidad. Bilang madaling laruin na isport na nangangailanganlamang ng bola at ring, sumikat ito sa mga urban at rural na lugar sa bansa.Panahon Pagkatapos ng Digmaang Pandaigdig at ang Pagkakatatag ng PBA (1950s–1970s): Pagkatapos ng World War II, patuloy na lumaganap ang kasikatan ng basketball, at noong1975, itinatag ang Philippine Basketball Association (PBA). Ang PBA ang naging kaunaunahang propesyonal na liga ng basketball sa Asia at nananatiling isa sa mga pinakapinapanood at minamahal na liga ng basketball sa Pilipinas hanggang ngayon. It may be dwarfed by other nation’s sporting prowess, but the Philippines’ fervor forbasketball is gigantic, and enthusiasm for the sport is only intensifying ahead of the 2023FIBA Basketball World Cup, which opens in Manila on Friday. Basketball is played everywhereand by almost everyone in the Philippines, which counts the sport as a national obsessionalong with boxing and beauty pageants. - Reuters/Eloisa Lopez Ang Pilipinas ay ang ikalawang bansa sa buongmundo kasunod lang ng Amerika, kung saan pinakasikatang basketball. Ang basketball ay malalim na nakaugatsa kulturang Pilipino sa kasalukuyan na panahon atmalawakang nilalaro sa buong bansa, mula sa mgaurban na lugar hanggang sa mga rural na komunidad.Ang isport na ito ay isang mahalagang bahagi ng arawaraw na buhay, na may mataas na antas ngpartisipasyon at kasiyahan sa lahat ng lebel, mula samga lokal na laro sa kalsada hanggang sa mgapropesyonal na liga.
Sa mga paaralan natin sa bansa, ang larong basketball ay makikita sa public at privateschools ito ay parte ng programa ng mga eskwelahan at itinuturo sa sa physical education o PE.Kaso ang mga larong Pinoy ay hindi gaanong binibigyang-pansin, lalo na sa mga private schools,kung saan ay mas maraming Western sports na nilalaro. Mas kilala na kasi ang basketball kayaito ay mas ipinalaganap. Halimbawa, kung saan tayo ay seryoso sa basketball at paglahok sa mga internasyonal nakompetisyon tulad ng FIBA Basketball World Cup ay nangangailangang gumastos ng milyonmilyon para sa pambansang koponan ng Pilipinas. Halimbawa, ang gastos para sa isangmalaking kaganapan tulad ng 2023 FIBA World Cup, na gaganapin sa Pilipinas, ay maaaringumabot sa mga sampu-sampung milyong piso kapag isinama ang lahat ng mga gastos saoperasyon, logistikos, at paghahanda.What are your thoughts as an aspiring critic? Walang masama sa paglalaro ng basketball sapagkat ito ay nakabubuo ng mga samahan atnakahihikayat ng maraming Pinoy. Pero, masyado natin niyakap at pinaunlad ang larongbasketball sa bansa na naging parte na ito ng ating kultura. Bakit hindi natin pasikatin ang mga larong Pinoy tulad ng sipa, arnis, at iba pa? Gawin natinitong pangkalahatan nang sa gayon, maraming tao sa mundo gustong pumasok sa larangangito. Tulad ng pickleball ngayon ay sumikat dahil sa pagiging madaling laruin nito at madalingmatutuhan kahit sino, paano pa kaya kung gagawa tayo ng sarili nating laro na tatak Pinoy atmakagagawa tayo ng sarili nating identidad simula dito.
Ang ating bansa ay naglalaan ng maraming pera para palakasin ang basketball,kaso palagi tayo nabibigo sa mga malalakas na bansa. Bakit hindi naman natinpasikatin ang ibang larangan na laro tulad ng volleyball, weight lifting, gymnastic, nabinigyan tayo ng pruweba na tayo ay umaangat at umuunlad dito sa mga Asyanongkompetisyon natin at lalo na sa olympics, kung saan nananalo tayo ng gintongmedalya at tinaas ang ating bandera sa buong mundo.How does it affect you and the Larger society? Nakakaapekto ito nang sobra sa bansa dahil mas binibigyan natin ng pansin anglarangan ng basketball, gayunpaman ay manghang-mangha at tuwang-tuwa na tayosa mga Amerikanong manlalaro. Makikita na ang kanilang larong basketball ay sikatna sikat sa bansa natin, saan mang sulok na barangay ay may basketball. Ang colonial mentality o kaisipang kolonyal ay isang sikolohikal na pananaw kungsaan mas pinapahalagahan ng isang tao o lipunan ang mga dayuhang kultura,produkto, at ideolohiya kaysa sa sariling kultura at identidad. Makikita ang epekto ngkonseptong ito sa bansa natin; saan man tayo magpunta, tayo ay manghang-manghasa mga international stars o mga manlalaro sa NBA. Mas dumadami ang mga importsa bansa natin at mas binibigyang pansin ang Western players. Kapwa culture ang isang magandang epekto ng basketball sa bansa sapagkatginawa nating atin ang laro na ito, pinasikat natin ito para mas mapapadami angpakikisama natin sa isa’t isa dahil marami sa atin mahal ang larangan ng basketball.
White supremacy and racism are often seen and believed to be far-away concepts, somethingdistant and extreme. However, these ideologies have become deeply ingrained in Filipino culturein various ways that the general public fails to understand or remains ignorant of. From beingobsessed with skin lightening products to the preference for Western trends and ideals, thesesubtle yet cruel ways of thinking shape how Filipinos view themselves and each other. The praiseand admiration for Koreans and mestizos, alongside the degrading mockery of Filipino accentsand dark skin as well as the judgment of intelligence based on English fluency, reveals aningrained bias that elevates whiteness while devaluing our own native heritage. This issue originates in classism and elitism. Whiteness is associated with power, socialstatus, and attractiveness, leaving indigenous and dark-skinned Filipinos undermined in mediaand broader society. Ethnolinguistic identities become the object of derision for insults,spreading discrimination within our own communities. Microaggressions—often framed and toldas harmless jokes—ignorantly normalize these ideals, subtly shaping the mindset of youngergenerations who grow up internalizing white supremacy without even realizing it.The Mutilated Filipino Cultureof Internalized RacismElijah A. Cruz Applying Pantayong Pananaw to this issue reveals how colonial mentality has manipulatedour self-perception. Instead of celebrating and giving respect to our indigenous identities, wehave chosen foreign values and ideologies that estrange us from our own native Filipino culturalheritage. This mindset is a result of centuries of colonization and imperialism during whichmanipulated and distorted information was imposed on us as propaganda to justify theexploitation of the colonizers, leading to a cycle of self-rejection and internalized oppression.
Using Pantayong Pananaw to resolve these issues, Filipinos mustactively unlearn these dangerous values while embracing and takingpride in their own culture. Antagonizing colorism, celebrating diverseidentities, and rejecting microaggressions as mere humor arenecessary steps toward dismantling the harmful ideologies ingrained insociety. From a Pantayong Pananaw perspective, this means havingdiscourse centered on our shared Filipino experiences rather thanrelying on external validation. It requires a shift from seeking whitenessas an ideal toward uplifting indigenous beauty, language, and history.Filipinos must engage in active indigenization and cultural reclamation.This begins with proper education—understanding how colonialism hasleft its mark on our current ideals and recognizing how these particularvalues affect our daily lives even in the subtlest ways. Schools musteducate our future generations about our true history, indigenouscultures and traditions, and the negative effects of imperialism toprovide a deeper understanding of our identity as a people. Individualsmust recognize and question the beliefs they have internalized andlearn to grow from the past.
Social media is presently a powerful agent ofcreating Filipino identity, framing our expression,interactions among people, and conceptualizingcultural values. With millions of Filipinospractically using social networking platforms likeFacebook, TikTok, and Twitter, the web hasemerged as a new ground for interactions andcultural exchange. But even as social mediaadvances, the identity of people evolves as well.This raises the question: how does social mediaaffect Filipino culture and values according tothe frameworks of Sikolohiyang Pilipino andusing principles like kapwa (shared identity), hiya(shame), pakikisama (conformity), and pride inbeing Filipino?Social Media ShapesFilipino IdentityHannah May C. Orias One of the strongest values in Sikolohiyang Pilipino is Kapwa, an emphasis oncommonality and interconnectedness, seen in how Filipinos build tight-knit onlinegroups, such as Facebook groups of overseas Filipino workers, local business groups,and fan groups. Social media helps Filipinos transcend geographical distances to beclose and strong in terms of bayanihan, but it also produces echo chambers in whichsimilar persons revalidate themselves, sometimes through the dissemination ofmisinformation and polarization of the discussions. Additionally, online platforms serveas a space for mutual aid, as seen in donation drives and fundraising efforts duringcalamities, further strengthening the Filipino sense of kapwa. We can also use hiya, or shame, which plays an important role in how Filipinosconduct themselves online, with users editing their posts to prevent embarrassment orcriticism according to socially acceptable norms. This can be seen in the popularity of\"aesthetic\" feeds and the expectation to show an idealized version of oneself, with hiyaalso being expressed in online \"cancel culture,\" where people are publicly shamed forwhat is perceived as inappropriate behavior, an extension of old social norms into thedigital realm. At times, this is amplified into cyberbullying, and its impact harmful to themental state of individuals, particularly the young who are prone to social pressures.
Similarly, pakikisama, or the focus on smooth social relationships and conformity,exists in how social media trends catch on in brief moments, as viral videos, dancemoves, and cool slang spread so quickly, uniting people but sometimes inhibitingcritical thought. Conversely, pakikisama can also urge group action in social causes asevident in widespread online support of movements concerning political and humanrights. Moreover, social media has intensified Filipino feelings of pride, especially duringnational achievements, as Filipino athletes, beauty queens, and influencers all receivemassive internet support, translating to heightened nationalism. Social media has indeed remade Filipino identity, sustaining traditional customsalongside new online traditions. We observe in Sikolohiyang Pilipino that kapwasupports online communities, hiya molds self-presentation, pakikisama underlies viralsensations, and pride leads to Filipino digital nationalism. While social networking sitesoffer space for cultural identity and sociality, vigilance is necessary in recognizing theircontribution to identity-building and critical imagination. As the Filipinos extendthemselves further to the digital stage, a sense of balance regarding these culturalstandards and appropriate web behavior is essential. By encouraging a more consciousand ethical use of social media, we can ensure that it remains a tool for empowerment,not division.
Jakob Zion L. Agbing P-Pop is a cultural phenomenon in Philippine pop culture that took its roots from therise to mainstream culture of K-Pop around the world with an added touch of Filipino. Thesub-genre of OPM started with the debut of SB19 who are dubbed “The Kings of P-Pop,” in2018. Currently, other notable names in the P-Pop scene include “The Nation’s GirlGroup” , BINI, VXON, Alamat, and others. However, a notable trend with the groups withsongs that go viral or make a stamp in the P-Pop community shows a trend that can beanalyzed through the Pantayong Pananaw perspective using the Great Cultural Divide. BINI first debuted in 2021 with the song Born To Win. The song takes a more Westernsound. The song did not cement as icons in the then-growing P-Pop community backthen; however in late 2023 and early 2024, the group’s fame rose up with their songs“Pantropiko” and “Salamin Salamin”. These songs took on a uniquely Filipino sound,which resonated with the Filipinos and earned them multiple top spots in the FilipinoBillboard Charts. In late 2024, the 8-person girl group released a new single, Cherry onTop, and in early 2025, they released a new “EP” or extended play. These songs took onan even more Western sound, mimicking the growing trend in the K-Pop community ofWestern-sounding songs, using English instead of the Taglish or Filipino lyrics mostBlooms BINI’s fandoms were used to. These songs did not perform well on the BillboardCharts and did not perform as well as Salamin Salamin or Pantropiko, which remain astheir two most known songs. SB19 first debuted in 2018 under the South Korean-owned entertainment companyShowBT. Their earlier songs took on a more K-pop-esque sound and were produced bySouth Korean producers, showing the origins of the P-Pop genre as a Filipino adaptationof K-Pop. When the pandemic hit, , their label was not able to manage them, leaving thefive members of the group, Stell, Justin, Ken, Pablo, and Josh, to self-produce their ownmusic. In 2021, their first self-produced EP, Pagsibol, was released. These songs took ona more Filipino-sound and moving on, all their songs were self-produced and took on asimilar approach and showcased Filipino culture such as in their songs “What?” and“Mana.” The boy group further rose in popularity with the release of their song “Gento”from their EP, Pagtatag. The song’s music video showcased various aspects of Filipinoculture. The group is currently under their own company, 1Z Entertainment, andshowcasing Filipino excellence across the globe through their world tour.The PantayongPananaw in P-Pop
VXON is a group that is not exactly at the level of BINI or SB19, but the group hascemented themselves in the P-Pop community. They debuted in 2022 with the songThe Beast and followed the same trajectory as SB19. They first debuted with aboycrush concept, a concept well-known in the K-Pop community. They further grew popularity in the P-Pop scene as they took a shift of sound in their songs into a moreR&B-esque sound with KNT (Kanta ng T*nga), SSP (Saksak sa Puso, Sandal, and theirother songs. The sound had origins in Western influences, but the sound is a soundthat is familiar to the Filipino masses, resulting in these songs becoming key highlightsof their P-Pop discography.. These groups show the trend of how the songs in their discography that have amore western influence or that panders to a foreign audience does not benefit themand are not the most loved songs by the general public, however, when the groups takeon a more Filipino sound or a sound that the Filipino are used to, that is when they startto gain traction. This is evidenced by the group Alamat, who are well-known in the PPop scene as their songs showcase Filipino experiences, Filipino culture, and otherFilipino concepts through their choreography, lyrics, music videos, etc. To put it simply,the Filipino public loves songs that pander to being relatable. This shows the evergrowing P-Pop scene that for P-Pop artists to flourish, their songs must not pander toforeign audiences but target the local Filipino audiences by having a uniquely Filipinosound
Sa kulturang Pilipino, laganap angpaniniwalang ang paghihirap ay bahagi ngtagumpay, kaya kadalasang nating marinigang mga katagang, “Tiis na lang,” o “Hirapmuna bago ginhawa.” Sa kadahilang ito,marami ang hindi humahamon sa hindi patasna sistema at sa halip, ipinagmamalaki paang kanilang pagtitiis. Ayon kay VirgilioEnriquez, malalim ang ugat nito sa atingSikolohiyang Pilipino—lalo na sapagpapahalaga natin sa kapwa, hiya, atbahala na. Subalit sa halip na gamitin angmga halagang ito upang ituwid ang mga malilipunan, nagiging sanhi pa ito upang manatili ang kultura ng pagpapakasakit. Halimbawa, kapag may empleyadong nag-o-overtime nang walang bayad, sinasabi natin,“Wow, ang sipag mo naman,” at pinupuri natin ang kanyang kasipagan sa halip na tanunginkung patas at tama ba ang kanyang sahod. Kagaya nito, ganito rin sa mga mag-aaral naipinagmamalaki ang pagpupuyat at kawalan ng tulog. Madalas nilang iniisip—at sinasabi—na“being exhausted is equals to success,” na para bang ang labis na pagod ay sukatan ngtagumpay, sa halip na pag-isipan ang mas epektibong at mas makataong paraan ng pagaaral. Karamihan sa ating mga Pilipino, mas kinikilala at pinupuri natin ang sakripisyo kaysasa tunay na solusyon; kaya’t patuloy nating niyayakap ang kulturang ito kahit hindi naman itonakatutulong sa pag-unlad ng nakararami.Jerlyn Amethyst C. SardidoOverglorification ofSuffering Ang kaisipang ito ay tinatawag na overglorification of suffering o ang labis napagpupuri sa paghihirap—kung saan masbinibigyang halaga ang pagtitiis kaysa sasistematikong pagbabago. Mas malala pa,mas pinupuri pa natin ang paghihirap kaysasa paghahanap ng tunay na solusyon, napara bang kung hindi mo naranasan angmatinding hirap, hindi ka karapat-dapat satagumpay.
Hindi masama ang magsikap at magtiyaga, ngunit hindidapat maging batayan ng tagumpay ang labis napagpapakasakit. Ang tunay na pag-unlad ay hindi nasusukat sakakayahang magtiis, kung hindi sa kakayahang kumilos upangitama ang mali. Hindi sapat ang pagiging matatag—dapat dinnating kilalanin kung kailan tayo dapat lumaban para sa masmakatarungang kinabukasan. Hangga’t patuloy natingtinatanggap ang ganitong mentalidad, mananatili tayongnakakulong sa isang sistemang mas pinapaboran ang pagtitiiskaysa sa pagbabago. Kung walang kikilos, walang magbabago.Sa halip na ipagmalaki ang ating pagtitiis, mas mainam naipaglaban natin ang mas maayos, patas, at makataongpamumuhay para sa lahat.Maraming Pilipino ang tinitiis ang mababang sahod, kakulangan sabenepisyo, at hindi pantas na oportunidad sa halip na ipaglaban angmas makatao at makatarungang pamumuhay. Sa halip na pagusapan kung paano matutugunan ang mga ugat ng kahirapan,madalas pa nating gawing “inspirasyon” ang mga kuwento ngpagdurusa. Madalas nating marinig ang kuwento ng isang estudyantengnaglalakad nang malayo para makapasok sa eskwela, o hindi kayaisang ama na kumakayod ng tatlong trabaho, o isa namang nars nanagtitiis sa mababang sweldo. Ngunit sa halip na itanong kung bakitkailangang danasin nila ang ganitong pagdurusa, maspinapalakpakan pa natin ito. Ayon sa Sikolohiyang Pilipino niEnriquez, hindi dapat maging dahilan ang “hiya” upang manatilingtahimik—dapat natin itong gamitin upang humingi at humubog ngpagbabago. At ang “bahala na”? Hindi ito dapat mangahulugangpagtanggap sa masamang kalagayan; kung hindi, dapat itongmanguhulugang paghahanap ng paraan upang makaangat atmagbago. .
Andrew David S. TibayanMusika, Atin pa ba?An Analysis of How WesternMusic has influenced OPMArtists and Listeners Nationwide Music has the power to drive the hearts and minds of Filipinos. Official Pilipino Music(OPM) creates a sense of belonging, warmth, upliftment and at most positive for thosewho listen. With this, this can relate to the main concept of Sikolohiyang Pilipino, which isKapwa. Knowing that Official Pilipino Music creates a sense of togetherness, it has thepower in uniting a group of people, or bringing others closer together because of thecommon culture they have. However, mainstream music is eroding thelocalized culture of OPM. There is a reason why it is arare sight to see a Filipino musician on a large stage,performing for a larger crowd, and not just to acommon person. Our music is losing its true essenceand power, and much so to the point that westernartists heavily influence our own local artists, takinginspiration from their style and straying away from ourown originality, trying to sound more western. This does not mean that all of our local artists are not original because there arenumerous bands and composers that have their individual style, which makes themunique and uncommon. Despite them adopting their own style, their popularity fallsWESTERNSONGSOPMSONGS
short, due to competition of the music that they have to goup against in the music industry. With this, many artistsleave their own styles, conforming to the common style,chasing after fame that their own local roots couldn’t givefor them. An example of this phenomenon being seen is inFilipino boy bands and girl groups such as SB19 and BINI.Despite their popularity, the concept of a same gender Through the lens of the listener, another perspective can be seen. People are thefactor that builds up the fame of the local artists and even worldwide artists. Althoughin the context of a Filipino society, due to how mainstream music from countriesoutside are, OPM is seen as an inferior genre in comparison to others, such as K-Pop,Hip Hop, or Reggae. Thus leading to the Filipino people developing a xenocentricmindset in terms of music. Unfortunately enough, there is a divide happeningamongst people, due to how much they listen to a certain OPM artist, they becomeembarrassed, because the people in the close environment do not share the sametaste. Incorporated in this is the concept known as Hiya, from Sikolohiyang Pilipino.Where people have a sense of propriety in terms of the expectations that are set in theenvironment, and thus do not want to be judged or looked down upon. OPM listenersare the victims of this issue.band was already existing before in Western pop Culture, groups such as theBackstreet Boys and NSync, then much later on with One Direction, and 5 seconds ofsummer. The idea is that although popularity wise, SB19 and BINI are not lacking, thestyle and genre remains unoriginal disregarding the fact that they are Filipinos. It is seen that Pantayong Pananaw’s concept of GreatCultural Divide is quite apparent on this issue, and it isgrowing rapidly by the minute, and we are losing sight ofwho we truly are and where we truly came from. Filipinos arebeginning to prefer more into western and globalized music,rather than appreciating our own artists who work tirelesslyto uphold our shared identity. Suffice to say, Official Pilipino Music is more than justmusic, but it is our way to express and understandourselves, our culture, and live in society in a harmoniousway. However, the growing presence of mainstream andglobalized music poses a threat to our own heritage of beingFilipino, which can lead to us losing sight of our roots andoriginality in terms of music. Understanding the value ofwhat we have and what we can create is crucial to preservethese roots, then perhaps we can step into a society wherewe live in our own culture, our own identity, language, andacknowledge our values and traditions.
Through Sikolohiyang Pilipino (SP), we can explain whyFilipinos tend to stigmatize mental health problems. Our ownculture's focus on kapwa (shared identity), utang na loob (debtof gratitude), and hiya (shame) influences how we think aboutemotional distress—being more likely to think about it in termsof weaknesses rather than genuine concerns (Pe‐Pua &Protacio‐Marcelino, 2000). Resilience and religion arestrengths, but they must not substitute for effective mentalhealth care (Jasmine, 2024). Through Sikolohiyang Pilipino, weaim not only to understand these cultural biases but also tocreate strategies for minimizing mental health stigma in thePhilippines.Lorenzo Caesar C. DizonCulture vs. Mental Health: TheFilipino Tendency to DiminishPsychological Struggles Mental illness remains stigmatized in our culture, most often substituted with religiousbelief and cultural values (Alibudbud, 2023). We, Filipinos, in times of anxiety or depression,are typically told: \"Dasal lang 'yan,\" (Just pray) \"Marami pang may mas mabigat na problema,\"(Others have it worse) or \"Minsan ganyan lang talaga,\" (That's just life) discouragingindividuals from pursuing treatment or even from recognizing the presence of the problem(Tanaka et al., 2018). Mental illness is misunderstood in the Philippinesbecause of three cultural trends. First, Religious Fatalism leads many to believe thatmental illness arises because of insufficient faith and not asan actual medical illness. As a result, Filipinos often relysolely on prayer rather than seeking professional help fordepression or anxiety (Health Beliefs and Behaviors: HealthBehaviors, 2024). Second, the Resilience Culture glorifies tiis (endurance)and pagtitimpi (self-restraint), making it difficult forindividuals to admit mental distress due to being labeled asnagpapapansin (attention seeker) or nagpapaawa (pitiful)(Martinez et al., 2020).
The result? Many Filipinos suffer in silence. In 2020, 3.6 million Filipinoswere reported to have mental disorders, but only a few of them weretreated professionally (YOUR MIND MATTERS: DOH CALLS FOR UNIFIEDRESPONSE TO MENTAL HEALTH - Department of Health, 2023) Suicidesare on the rise, but mental health interventions are still beyond reach—financially and socially (Balita, 2024).Lastly, Stigma and Hiya (Shame) prevent many from seeking therapy, as itis often associated with weakness, insanity, or being a burden to others(Maravilla & Tan, 2021).Critical Analysis (Sikolohiyang Pilipino Perspective) Filipino psychology, as defined by Virgilio Enriquez, is built on interconnectedness andsocial expectations (Pe‐Pua & Protacio‐Marcelino, 2000). Our cultural values play a significantrole in shaping our approach to mental health. First, kapwa (shared identity) and emotional suppression encourage Filipinos to prioritizepakikisama (social harmony) by hiding their struggles to avoid burdening others. Expressionsof sadness or anxiety are often dismissed with phrases like “Maging masaya ka na lang” (Justbe happy), forcing individuals to suppress emotions rather than process them healthily (C. D.Chan & Litam, 2021). Second, utang na loob and the sense of guilt for asking help make individuals feel unworthyof therapy because they compare themselves to others. Statements like “Dapat magpasalamatka” (You should be grateful) reinforce the idea that feeling mentally unwell is a sign ofingratitude, preventing individuals from acknowledging that mental illness is a real conditionrequiring support (Dizon et al., 2025). Lastly, hiya (shame) and the stigma of theraphy are also among the reasons why mentalhealth care is shunned. Therapy in the majority of Filipino families is synonymous with mentalinstability or even insanity, and the lack of mental health education leads many to believe that“lakas ng loob” (inner strength) is enough to overcome serious conditions (Martinez et al.,2020).
Effects on Society The influence of Filipino culture on mental health is two-edged, positive and negative.Positively, close family ties and religion provide emotional support and a sense ofbelongingness. Religious beliefs and practices provide comfort to many and a sense ofstability in the face of adversity, and families are also the first line of emotional support,providing help to loved ones in distress through encouragement and presence (pagdama). Conversely, most Filipinos are left isolated, untreated and ashamed of their struggles,especially if the stigma of mental health comes from their own family members. Particularlyif the stigma of mental illness comes from the people they are closest to. Rather than asource of comfort, family members reinforce the negative perceptions of mental illnesses,dismissing it as a mere phase, a lack of faith or a sign of personal weakness. Thisinternalized stigma creates a culture where people are forced to hide their struggles, elsethey would be judged, belittled, or rejected in their own homes. The long-term consequencesof these cultural practices are generational cycles of untreated mental health issues,continued stigmatization of therapy, and the lack of institutional support for mental wellness.Changing these would require a cultural shift towards open discussion of mental illness,improved access to affordable services, and the integration of mental health awareness inreligious and educational institutions.
Conclusion Cultural values play a significant role inshaping the Filipino approach to mental health.Religious beliefs and strong family ties aresources of comfort and resilience, but are not areplacement for quality psychological care.There must be a shift in culture towardsembracing \"dasal at aksyon\" (Prayer and action).Mental health must be openly discussed infamilies, religious groups, and schools.Treatment must be normalized and viewed notas a sign of weak faith but of a necessary steptowards healing. By making mental healthawareness a part of Filipino culture and values,we can break the stigma cycle and create asociety where emotional wellness is embraced.Real resilience is not the capacity to enduresuffering in silence but to know when to ask forhelp and support.
Tagapagmana o Tagamana:Ang mga PamanangTungkulin, Hangarin, at Aralin Idhreniel A. Dacumos Sabi nila, “Ang panganay ang pangalawang magulang.” Ngunit minsan, hindi na silanagiging pangalawa—minsan, siya na ang unang sumasalo sa lahat. Hindi lamang ito isangsimpleng kasabihan, sapagkat ito ay isang reyalidad na sumasalamin sa maraming tahanangPilipino. Sa ating kultura at lipunan, ang pamilya ay hindi lamang isang yunit kung hindi ayisang pundasyon ng ating buong pagkatao. Ito ang unang paaralan ng bawat sa atin, kungsaan natutuhan natin ang kahalagahan ng respeto, pagmamahal, at pagkakaisa—maging angmga papel natin sa loob ng bahay: ang ama ay ang haligi, ang ina ay ang ilaw, at ang mgaanak ang tagapagpatuloy ng kanilang mga pangarap at pamana. Subalit, sa pagitan ng lahatng ito, mayroong ilaw na nakasindi maliban kay Nanay, at gayundin, nakatindig bilang isanghaligi tulad ni Tatay—siya ay si Ate. Wari siya ay isang kandilang hindi nag-aatubiling mauposat patuloy na nagbibigay ng liwanag at init sa kanyang mgakapatid. Siya ang pangalawang magulang na tagapagtaguyodng disiplina, ang tahimik na saksi sa bawat tagumpay atpagkabigo ng pamilya. Ngunit sa likod ng kanyang kislap ayang utay utay na pagtunaw sa tungkulin, inaasahan, at gawainna iniatang sa kanya na hindi niya pinili, ngunit buong-pusongtinanggap para sa pamilya. Sa panahon ngayon, siya ang kadalasang pumupuno sa anumangkakulangan at kahirapan sa tahanan, at ang nagiging tulay ng pag-unawa at sakripisyo sapagitan ng magulang at mga kapatid.
Bakit kaya lagi na lang si Ate? Bakit siya ang kadalasang hinahanap sa oras ngpangangailangan? Ayon sa pag-aaral, ang mga panganay na babae ay mas mabilis ang pagunlad sa pag-iisip, paggawa ng mga desisyon, at pagtuto, na nagdudulot sa mas maaganilang pagtanto ng kanilang mga responsibilidad. Ito ay dahil sa tinatawag na “adrenalpuberty” na tumutukoy sa mga pagbabagong pisikal at emosyonal na nagaganap sa panahonng pagdadalaga o pagbibinata, kabilang ang mga pisikal na pagbabago. Ayon kay Dr.Eshleman (2024), ang mga panganay na babae ay maaaring makatanas ng pagkabalisa opagkabahala (stress) na nagdudulot ng maagang pagsisimula ng adrenal puberty. Dahil dito,naaapektuhan nito ang kanilang ugali, mga relasyon, at kabuuang kapakanan habang patuloyna tumatanda (Cherry, K., 2024) .Hindi man laging sinasadya, madalassilang napagkakatiwalaan sagawaing bahay, pag-aalaga sanakababatang kapatid, atpagsisilbing modelo sa pamilya. Angmga kaugaliang pangkultura na ito aynagpapakita ng mahalagang papel ngmga panganay na anak na babae sapagpapanatili ng pagkakaisa ng pamilya at pagtulong sa tahanan, namadalas kapalit ng kanilang sariling mga pangarap at kapakanan. “Apart from the weight ofbeing the panganay, eldest daughters also face sexist and conservative ideals, misogyny, andeven religion” (Natividad, A., 2023). Ang mga pangyayari o fenomeno (phenomenon) na tinatawag na Eldest DaughterSyndrome (EDS)—isang hindi opisyal na diyagnosis ngunit kinikilalang sikolohikal atpanlipunang isyu at usapin sa kasalukuyang panahon, hindi lamang sa kultura at lipunangPilipino, ngunit pati na rin sa iba’t ibang bahagi ng mundo. Sa ilalim ng EDS, maramingpanganay na babae ang nakararamdam ng matinding pamimilit o presyon (pressure) namaging perpekto, responsable, at maaasahan sa lahat ng pagkakataon. . Bilang isangsikolohikal na isyu, ang Sikolohiyang Pilipino ni Virgilio Enriquez—isang pag-aaral sasikolohiyang nakaugat sa kultura, lipunan, konteksto, at pananaw ng mga Pilipino at hindilamang mula sa mga Kanluraning teorya na may layuning maunawaan ang isipan, damdamin,at ugali ng mga Pilipino gamit ang sariling wika at konsepto—ay magagamit natin sapagtalakay ng Eldest Daughter Syndrome.
Kaya, para sa kapakanan at katihimikan ng lahat, kadalasan aynananahimik na lamang ang mga panganay na babae atikinikimkim ang kanilang mga saloobin—ang kanilang mga isipanat emosyon ay isinasantabi na lamang upang pagbigyan nalamang ang iba—at pinipilit na huwag na magreklamo pa. Bukodpa rito, napapansin din ang kapwa culture, kung saan natutuhanng mga ate na unahin ang pangangailangan ng iba bago angkanilang mga sarili, kahit na minsay ay nangangahulugan ito ngkanilang pagpaparaya sa sariling mga hangarin. Maraming artikulong Pilipino ang nagsasalaysay tungkol sa usaping ito at isa na rito angmula kay Angela Natividad ng preen.ph, kung saan kanyang ibinahagi na ang pagigingpanganay sa isang pamilyang Asyano ay madalas may kasamang mabigat na obligasyon nanagreresulta sa maagang pagkawala ng kanilang pagkabata (childhood) at na sa paglipas ngpanahon, mas maraming tao ang nakapapansin na ang mga panganay na babae ay mayroongpinapasan na emosyonal na responsibilidad sa pamilya, ngunit madalas hindi ito kinikilala opinahahalagahan. Dahil dito, bilang mga ate, inaasahan silang makisama na lamang, magtimpi,magpakumbaba, at makibigay sa sitwasyon upang mapanatili ang kapayapaan sa tahanan. Ito ang dahilan kung bakit marami sa kanila angnagiging emosyonal na sandigan ng kanilang pamilya. Samaraming kaso, sa tuwing wala ang mga magulang sapamamahay dahil sa trabaho, ang ate ang unanginuutusan na mamuno. Ito ang nagiging kanilangresponsibilidad kahit na maaaring hindi naman dapat.Maaaring ang lahat ng magkakapatid ang magtulungansa bahay kapag walang magulang na nagbabantay. Kayabakit si ate palagi ang naatasan nito? Ito ay nagpapakitang konseptong pakikiramdam at pakikisama na talagangtalamak sa tahanang Pilipino. Inaasam na lamang nglahat na “kaya iyan ni ate.” Dito umuugat ang mga sakripisyoat paghihirap ng mga panganak nababae upang tulungan ang kanilangpamilya dahil siya rin ay tinutulunganng kanyang pamilya—sa pag-aaral,pagpapakain, at sa araw-araw nabuhay. Sa kadahilang ito, lagi silanginaasahan ng mga magulang, lalo naat kapansin-kapansin ang tradisyonng utang na loob sa bansa kung saanpinapahalagahan ang moral naobligasyon ng panganay na babae suklian ang kabutihan natanggapniya mula sa iba.
Ang pagiging isang ate ay hindi lamang isang titulo—ito ay isang pamanang puno ngtungkulin, hangarin, at aralin. Bagaman mabigat ang mga responsibilidad at inaasahan nanakapaloob dito, ito rin ay isang biyaya—isang pagkakataong umunlad bilang isang indibidwalna may malasakit, determinasyon, at pagmamahal sa pamilya. Mahalagang alalahanin ni Atena ang kanyang sariling pangangailangan, saloobin, at pangarap ay hindi mas nakabababa saiba. Ang pag-aalaga at pag-alala at pagpapahalaga sa pamilya ay tama at esensyal lamang,ngunit hindi niya dapat kalimutan ang pag-aalaga at pag-alala rin sa sarili. Ang pagiging ate ayhindi sukatan ng sakripisyong walang hanggan, kung hindi isang taos-pusong tungkuling dapatibinibahagi nang mayroong paggalang, pagkilala, at pagmamahal—kasama ang pagmamahalsa sarili. Dapat niyang ibalik ang lahat ng ginawang pagpapalaki sa kanya ng mga magulang kahit nadapat lamang nila itong gawin bilang mga magulang na mayroong anak. Bakit kinakailangansuklian ang hindi naman dapat binabayaran? Ang anak ba ang magpapamana o ang mgamagulang? Mahalagang maunawaan na ang pagbabalik ng tulong ay dapat buksal sa loob athindi bilang obligasyon. At ito ang dapat pahalagahan at tandaan no lahat—ang pagiging ate ayhindi dapat nagiging obligasyon ngunit dapat isang kusang-loob na pagmamahal atpagpapahalaga sa pamilya.
A study by the Philippine Institute for Development Studies (PIDS) furtherreinforces this issue, stating that “INEQUALITY in the country may worsen ifquality education remains inaccessible for low-income Filipinos.” PIDS PresidentAniceto C. Orbeta Jr. and Senior Research Fellow Vicente B. Paqueo explain thatthe socioeconomic status of families significantly affects the quality ofeducation received by children, preventing education from serving as a trueequalizer. This reveals a painful truth: education in the country has become aprivilege rather than a right, where access is dictated more by financial capacitythan by merit or potential. Despite the widespread acknowledgment of education as a key driverof progress, the persistent inequalities in the Philippine education systemreveal a gap between awareness and action. While society oftenemphasizes the importance of education, this belief remains surface-levelwhen not accompanied by systematic reforms that ensure equal accessfor all. According to Child Hope Philippines (2023), while 82.4% of Filipinosaged 25 and above completed primary education, this numbersignificantly drops to 30.5% for secondary education and only 24.4% forhigher education, with glaring disparities between the wealthiest andpoorest sectors.Unequal Access, Unequal Futures: TheChallenge of Educational Inequality inthe PhilippinesElijah Manuel R. Abella At the desk where I sit, I have learned one great truth. The answer for all our national problems—the answer for all the problems of the world—comes in a single word. That word is education. Thesewords from Lyndon B. Johnson emphasize the power of education in shaping a nation. Yet, in thePhilippines, while we recognize its importance, the quality of education remains unbalanced. Privateschools have more resources while public schools continue to struggle with outdated materials,overcrowding, and a lack of facilities. In rural areas, students travel long distances only to facelimited learning opportunities and the digital divide further widens the gap. In today’s modern world,the use of gadgets in learning is no longer a luxury but a requirement and a privilege. These statistics highlight how socioeconomic status continues to dictate educationalopportunities, turning what should be a fundamental right into a privilege, accessible only to a few.Quality education is not just an academic pursuit, it is a powerful tool that fosters economicmobility, informed decision-making, and active community participation. However, withoutaddressing these inequalities, education fails to serve as the great equalizer it is often idealized tobe. If the nation is to bridge this gap, there is a need to rethink the system through a Filipinoperspective, one that embraces the diverse realities of Filipino communities and prioritizesinclusivity over uniformity. By using Pantayong Pananaw, we recognize that the Philippine education system oftenprioritizes Western ideals and standards, sidelining the unique needs of Filipinos. If we are toaddress education inequality, we must create solutions that reflect our own experiences, traditions,and realities. Schools in rural areas should not be treated as mere extensions of urban systems butas independent institutions that integrate local knowledge, culture, and industries relevant to theircommunities. Education must be from us, for us.
By using Sikolohiyang Pilipino, and embracing the concept of kapwa, we must recognize thateducation is not an individual privilege but a collective responsibility. The struggles of one childwithout access to learning are the struggles of our entire nation. If we continue to tolerate aneducation system that favors the elite while leaving others behind, we weaken our shared future.True progress will only happen when we embrace pakikibaka, the fight for an education system thatis fair, inclusive, and truly Filipino. Altogether, it is easy to criticize our government and even easier to shift the blame. Yet what weoften fail to see is that not everything is laid right there. Countless decisions and struggles arehappening behind the scenes. One of the most controversial policies is the K-12 system which manyview as a burden rather than a solution. However, according to Child Hope Philippines (2023), the K12 program, fully implemented in 2017, aimed to provide a more comprehensive and globallycompetitive education. Despite its good intentions, the program still faces infrastructure limitations,overcrowded classrooms, and a lack of qualified teaching personnel, especially in rural areas. This shows that education inequality is not a result of pure neglect but a reflection of the deepersocial and economic struggles that the country continues to face. As people, it is easy to fall intothe trap of pointing fingers but we must remember that education is not solely the governmentresponsibility. It is a collective duty. We cannot simply wait for change to happen—we must becomepart of that change. It is easy to demand solutions from the government, and as public servants, it is their duty touplift rural communities and ensure equal education for all. However, progress is not a one-waystreet. Instead of assuming inaction, we must recognize that efforts, no matter how small, arealready underway. The fight for quality education is not one we fight alone. Real change happenswhen both the government and the people rise and work together, hand in hand. I reiterate this callfor an educational system that serves our countrymen with equality, inclusivity, and truly patriotic toour rich Filipino heritage.
Gender Inequality andLGBTQ+ Discrimination While yes, we are progressing as a society, and yes, compared to theprevious years, there is improvement, it doesn’t mean that it’s no longerhappening, it STILL IS happening. What exactly? I’m talking aboutGender Inequality and Discrimination against the LGBTQ+ community.In 2023, the Gender Social Norms Index reports that 99.5% of Filipinoshold a bias against women, affecting work opportunities andcontributing to workplace discrimination, and aside from having toexperience that, for the same work, women earn less in income thanmen, only around 71.6% of what their male counterparts earn as theWorld Economic Forum’s Global Gender Gap 2023 report says. Thatsame year, the PNP recorded a total of 11,858 violence against womenrelated cases, most fall under the Anti-Violence Against Women andTheir Children Act, some under the Anti-Rape Law, the Safe Spaces Act,Anti-Sexual Harassment Act, and the Expanded Anti-Trafficking inPersons Act. And despite the gender pay gap or the workplacediscrimination or violence against women-related cases, there still isan underrepresentation of women in politics. They only make up 27.3%of parliamentary seats as of February 2024.Derex Marco C. Santos That same year, the PNP recorded a total of 11,858 violenceagainst women-related cases, most fall under the Anti-ViolenceAgainst Women and Their Children Act, some under the AntiRape Law, the Safe Spaces Act, Anti-Sexual Harassment Act, andthe Expanded Anti-Trafficking in Persons Act. And despite thegender pay gap or the workplace discrimination or violenceagainst women-related cases, there still is anunderrepresentation of women in politics. They only make up27.3% of parliamentary seats as of February 2024.And women aren’t the only victims of discrimination, in fact, asad fact, there is no national law that protects individuals of theLGBTQ+ community from this. Yeah, we have the SexualOrientation and Gender Identity and Expression (SOGIE) Bill butit’s still just that, a bill. It remains unpassed, and it still is stronglyopposed by conservative groups. And it won’t really be easy toput this discrimination to a stop, either. We still have thesedeeply ingrained religious beliefs and traditional values thatcontribute to this systemic prejudice against the community.
Okay, now we know the issue, but what are possible solutions that Sikolohiyang Pilipinoproposes. Through pakikipagkapwa and pagpapahalaga sa sarilimg kultura, we can framegender equality and queer rights and inclusion as part of Filipino values of unity and respectand a continuation of authentic Filipino culture and not a western influence. With kasaysayan,we reframe Filipino history and we realise that this discrimination didn’t really exist until thecolonisers, we used to have spiritual leaders, the Babaylan, who were often women or nongender conforming and were respected for their wisdom and leadership. We strengthenbayanihan by creating these safe spaces free of discrimination for these individuals and usingpakikiramdam, we are encouraged to be socially aware and sensitive to their struggles and notjust outright downplay or dismiss them.
“Ang Matanda Ang PalagingTama”: A Critique On ToxicConformityBy Rexter Wayne C. GarciaNarinig mo na ba ang mga salitang, “ang matanda ang palaging tama?” Syempre,diba? Angkonsepto na ito ay nagmula sa “collectivism” o ang pakikipag bayanihan sa Filipino. Angkultura ng Asya o ang Greater East ay naka centro sa ideya ng kolektibismo. Pag sinabi ngisang tao naI Love you, ang direktang pagsalin ng mga salitang ito ay Ako Mahal Ikaw, perohindi ito tama sa gramatika ng Pilipinas, kundi ito ay magiging Mahal kita, nag bibigay ideyana ang “kita” ay nangangahulugan sa ako, at ikaw. Ang kolektibismo ay kitang kita sa atinglipunan sa bawat aspeto ng ating kultura. Sa pakikipag bayanihan, grupo, eskwelahan at ibapa. Hindi mali ang kolektibismo, pero sa lipunan natin ngayon, ginagamit ang kolektibismobilang isang paraan ng pag pwersa ng pagsunod sa “social norms” ng ating lipunan. Isa nadiyan, ang pagsunod sa matatanda.Naka posisyon ang Pilipinas bilang isang nasyon na malalimang pagka intindi at pagsunod sa mga iba-ibang pamahiin attradisyon. Isa na diyan ang paggamit ng po, at opo. Maramiang sanhi at bunga ng mga paniniwalang ito, nagkakaroontayo ng “social order” at kultura dahil sa mga ito. Hindimasama na magkaroon tayo ng awtoridad, dahil dapat merontalaga.Ang awtoridad ang nagbibigay batas, naglulunsad ng mga iba’t ibang alituntunin atpamamahala sa isang grupo, lipunan o sa konteksto, pamilya.
Sa Pilipinas, ang pinaka kilalang estilo ng pagmamagulang ay ang “Authoritarian parenting.”Ang authoritarian parenting ay isang estilo kung saan ang anak ay inaasahan na sumunodnang walang explanasyon, sa mga salita ni Bunag, R.N (2023), ang authoritarian parenting ayisang paraan ng pagpapalaki ng bata kung saan ang bata ay nailalantad sa madamingpamantayan na kailangan niyang sundin nang walang pag-kwestyon (aka. Unquestionedobedience). Ang konsepto ng ang matanda ay laging tama ay ninabuso ng ating lipunan ang konsepto ng “conformity” at “hiya”, nagkakaroon ng pangaabuso sa estilo ng pagpapalaki ng bata. Ito ay naipaparaan sa emosyonal at pisikal na pangaabuso (emotional abuse and corporal punishment). Dahil dito, nagbunga ang konsepto na“Ang matanda ang palaging tama), dahil naging normal sa ating lipunan ang pwersadongpagsunod, nagkaroon ng kultura ang mga Pilipino, lalo na ang mga matatanda na magkaroonng “superiority complex” sa atinglipunan, kung saan ang awtoridad aydapat nasa kanila at dapat silangsundin sa kabila ng pag kwestyon ngkanilang kredibilidad o kaalaman saisang tema o pangyayari. Isangehemplo ang pag mamanipula ngargumento sa paraan ng pagbatay naang pagiging tama ay dahil sapagiging mas matanda dahil mas marami ang pinagdaanan at mas marami na rin ang “alam”.Kung iisipin natin, ang ideyang ito ay parang paglabag saKilala ang Pilipinas bilang isang lipunan na makabayan, makabansa at kolektibo. Perokailangan rin nating isaalang-alang na ang mga masasamang ideolohiya ay nagmula sakagustuhan ng isang tao na maging indibidwalistiko at maibantad ang kapangyarihan sakanya. Hindi mali ang kagustuhan na maging indibidwalistiko sa isang kolektibong lipunan,bagamat importante na alalahanin na atin na ang mga nakakalason na konsepto ng mga itosa ating mga buhay at kultura ay senyales na malayo pa ang lalakbayin ng taumbayan sasikolohiyang aspeto.
Nakakaangat Ka? Tara, HihilahinKita Pababa: The Toxic Culture ofCrab Mentality in the PhilippinesShakira Venice M. Millare“Oh, it’s because they’re rich” / “Mayaman kasi ang mga yan,” or “Thank God He made itpossible for you” / “Magpasalamat ka sa Diyos.” Have you heard of these kinds ofcompliments wherein they’re crediting anyone other than the person who made oraccomplished it? These are the compliments that we all know are meaningless, people justwant to invalidate what you’ve achieved, credit the resources, and try to pull you down. This isa form of crab mentality, which has existed for a long time as part of the toxic cultures of ourcountry. The crab mentality or utak talangka or talakang pag-iisip in Tagalog, is a pattern ofthinking where a person is “often envious and selfish about a person’s success” (Aydin andOğuzhan, 2019). It is a sociocultural phenomenon already normalized in our country, letting ithinder personal and societal progress.Crab mentality is shown in various aspects of our daily lives, frompersonal relationships to formal workplace environments. It is evidentwhen individuals criticize or sabotage others out of envy orresentment. Based on Renato Constantino’s work “The Philippines: APast Revisited” (1975), the crab mentality started because of the waythe Spaniards fostered our country using their colonial system leadingto Filipinos competing for limited opportunities, creating patterns ofbehavior that would persist long after colonial rule (Team & Team,2025). It did not start with us, It started because of the oppression that we experienced leading us tohave the toxic cultures we are trying to overcome in our generation and society today.
Applying the Sikolohiyang Pilipino to this mentality emphasizes the collective nature ofFilipino society. When kapwa is exploited, just like in the crab mentality, individuals prioritizetheir self-interest over the well-being of our society. Furthermore, utang na loob (debt ofgratitude) and pakikisama (conformity) can either lessen or worsen the crab mentality. Whenthese values are misused, It can lead to toxic relationships where individuals feel entitled tocontrol or diminish others’ success. Going back to the concepts discussed above, the Spanishcolonial period contributed to Filipinos having Historical trauma which instilled a sense ofinferiority and competition. This is recognized by Sikolohiyang Pilipino, many negativebehaviors stem from unresolved colonial wounds and societal pressures.Crab mentality has shown animpactful toxic culture thatdiscourages individuals fromachieving success out of fear ofcriticism or manipulation. In oursociety, this mentality creates anegative kind of environment thatthreatens trust and collaboration.Generally speaking, crab mentalitycontributes to the socio-culturalissues in our country, examples ofthese are poverty and inequality.It becomes challenging to have the meaningful social change we are looking for whensomething is stopping us from taking collective action.To stop completely the crab mentality, it is important for us to cultivate positive Filipinovalues that can be seen in Sikolohiyang Pilipino. Strengthening kapwa encourages empathy,mutual support, and collective progress. Promoting bayanihan can nurture a culture ofcollaboration rather than competition. With the help of education, we can share awareness ofthe negative effects and promote self-awareness that can help Filipinos develop positiveattitudes/reactions toward others’ success.Crab mentality is a relevant socio-cultural issue that is stopping the potential of Filipinos.Using the idea inside of Sikolohiyang Pilipino, we can have a better understanding of the rootsand the cultural factors that sustain it. By nurturing empathy, collaboration, and cultural pride,we can completely stop this mindset and try to walk into a more supportive and unitedsociety. Let us encourage everyone to embrace the values that we have as Filipinos, examplesare kapwa and bayanihan, to construct a brighter future for us all and for our futuregenerations.
Bayanihan o Pagsasarili? AngKuwento ng Dalawang Mundong EdukasyonSyesha Nicole R. CecilioSa larangan ng edukasyon sa Pilipinas, hindi maikakaila ang malaking pagkakaiba sa pagitan ngmga estudyante sa pampublikong paaralan o mga scholars at mga mag-aaral sa pribadongpaaralan. Ang pagkakaibang ito ay higit na masasalamin sa perspektibo ng Sikolohiyang Pilipino, nanagbibigay-diin sa halaga ng \"kapwa\" at kolektibong pagkakaisa sa konteksto ng kultura at lipunan. Sa pampublikong paaralan, malinaw na namamayani ang diwa ng \"kapwa\" at bayanihan. Ang mgamag-aaral, na kilala bilang scholars, ay madalas na nagtutulungan upang malampasan angkakulangan sa resources. Halimbawa, ang paggamit ng iisang libro ng buong grupo ay isangpangkaraniwang eksena sa pampublikong paaralan. Sa kabilang dako, ang mga mag-aaral sapribadong paaralan ay kadalasang mas nakatuon sa indibidwalismo. Ang kumpetisyon ay masmalakas sa ganitong sistema, at mas binibigyang-pansin ang personal na tagumpay kaysa sakolektibong pagkakaisa.Malaki rin ang pagkakaiba ng dalawang uri ng mag-aaral pagdatingsa kanilang access sa resources. Ang mga scholars sa pampublikongpaaralan ay sanay sa pagiging praktikal. Halimbawa, kung mayproyekto, gumagamit sila ng mga recycled materials o nagkakaisaupang makalikha ng alternatibong solusyon. Sa kabilang banda, angmga regular students sa pribadong paaralan ay karaniwang mayaccess sa mas magagandang kagamitan at pasilidad. Dahil dito, masmadali para sa kanila ang pag-aaral at pagsali sa iba’t ibang aktibidad.Ang pinagmumulan ng motibasyon ng dalawang grupo ng mag-aaral ay nagpapakita rin ng malakingpagkakaiba. Ang mga scholars ay karaniwang humuhugot ng lakas mula sa kanilang layunin namakatulong sa kanilang pamilya at komunidad. Ang pagtitiis sa ulan at hirap ay bahagi ng kanilangpagsusumikap upang makamit ang pangarap. Samantalang ang regular students ay mas madalas nanagmumula ang kanilang ambisyon sa personal na tagumpay at karera. Ang kaginhawaan sa kanilangkapaligiran ay nagbibigay-daan para sa mas relaxed na pag-aaral.
Ang sistema ng edukasyon sa dalawang uri ng paaralan ay may mahalagang epekto sakabuuang paghubog ng mag-aaral. Ang mga scholars mula sa pampublikong paaralan ayhinuhubog ng mga hamon at limitasyon na nagiging pundasyon ng kanilang resiliency atmalalim na pakikilahok sa lipunan. Samantalang ang mga regular students sa pribadongpaaralan ay hinuhubog ng mas maginhawang kondisyon, na nag-aambag naman sa kanilangtiwala sa sarili at paghahanda sa mas mataas na kompetisyon sa labas ng akademya. Sapagwawakas, ang bayanihan at pagsasarili ay parehong mahalagang bahagi ng edukasyon nanararanasan sa dalawang magkaibang mundo ng pampubliko at pribadong paaralan. Sakabila ng pagkakaibang ito, ang parehong sistema ay naglalayong linangin ang “loob” ng magaaral, alinsunod sa pananaw ngng Sikolohiyang Pilipino. Angmahalaga ay ang pagkilala atpagyakap sa mga aral ngdalawang sistemang ito upangmagtaglay ng balansengpagkatao—isang indibidwal namay kakayahangmakipagkapwa-tao at magtiwalasa sariling kakayahan. Bagama’t may malinaw na pagkakaiba ang dalawang sistema ng edukasyon, hindinatin dapat tingnan ang isa bilang mas magaling sa kabila. Parehong nag-aambagang bawat sistema sa paghubog ng karakter, pagkatao, at tagumpay ng bawatPilipinong mag-aaral. Ang mahalaga ay ang kanilang determinasyon at angpagpapahalaga sa kanilang edukasyon, anuman ang kanilang pinagmulan.
ESSAYS ON PEACE
There were times when I tried to be the superhero but ended up being the villain. I get into situationswhere I make decisions that involve other people. It wasn’t because I was always dependable to others,but because there wasn’t any other choice. The honest mistakes didn’t get me into serious conflicts, theselfish ones sure did. I don’t handle hard situations very well, I would use the silent treatment on anyoneto protect my emotions. It would almost feel like I was being attacked when I’m being disagreed with,especially when it involves someone very close to me. I also admit to making decisions that feels “right”to me at the expense of others. Sometimes I’m aware of it, other times I have little to no clue about thebigger picture, the consequences, or the principles I went against. I would spend hours and hours onoverthinking, about my actions or how much I’ve changed. I went from caring deeply and beingpassionate about everything to being careless and detached from what really matters. That, I would sayis a disagreement with oneself. When a conflict with other people happens, a conflict within me happensWhen I was younger, I often wondered whether peace was a fragment of our soul we had to bury in momentsof distraught—remnants collected altogether to be built over time? Was it innate or achieved?In school, peace is taught alongside war, conflict, and suffering. “The Philippines long for peace,” they wouldalways say, as if it were a prize we had to win. Why must peace always be measured against conflict, as if ithas no meaning by itself? Perhaps it was because peace is often only noticed when it is gone. We learn to see itas the calm after chaos, the solution after a crisis. But I thibroken, but when it quietly holds everything together.I found this answer not in textbooks, but across the dinner table with my mother. As a teenager, I was all fireand wind, restless and stubborn. She, on the other hand, was all roots and stone—firm, cautious, and loving inways I did not yet understand. We disagreed often, not with shouting but with silence. And in that silence, Irealized peace was not always the absence of noise or calm. My mother’s voice was steady, mine hushed, andthe house undisturbed—yet everything that was quiet felt borrowed, not earned. There was silence, but nopeace.Family is one—if not the most—of the most significant elements of a Filipino. The heart of a Filipino familylies in paggalang (respect) and pagpapakumbaba (humility), especially toward elders. It is sacred to protectthis harmony—not by avoiding, but by facing it. Things began to shift when I approached my mother with thisin heart. We talked. We listened.Peace, I had learned, is not given—it is nurtured. It was neither a seed or a mountain—it was the quiettending of a garden we return to each day;in the watering, the pruning, the patience. It lives in choosing tolisten, to forgive, to stay—maybe even in the simple act of sharing a warm meal at the same table again.--Idreniel Dacumos