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DISS-Module 6-indigenizing-Q2

BS in Education (Laguna State Polytechnic University)

Studocu is not sponsored or endorsed by any college or university

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11 SENIOR HIGH SCHOOL

Disciplines and Ideas in

the Social Sciences
Quarter 2 – Module 14:
Indigenizing the Social Sciences: Is there a
“ native” intellectual foundation
for social thought?

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Disciplines and Ideas in the Social Sciences– Grade 11

Alternative Delivery Mode
Quarter 2 – Module 14: Indigenizing the Social Sciences: Is there a “native”
intellectual foundation for social thought?
First Edition, 2020

Republic Act 8293, section 176 states that: No copyright shall subsist in any
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Borrowed materials (i.e., songs, stories, poems, pictures, photos, brand

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authors do not represent nor claim ownership over them.

Published by the Department of Education

Secretary: Leonor Magtolis Briones
Undersecretary: Diosdado M. San Antonio

Development Team of the Module

Maria Reina Mae M. Ablir
Writer: Editor: Reviewer: Illustrator:
Layout Artist: Maria Eula Pauline A. Elumir
Divina May S. Medez

Richie C. Naingue
nt Team: Senen Priscillo P. Paulin, CESO VRosela R. Abiera Fay C. Luarez, TM, Ed.D., Ph.D.Maricel S. Rasid Nilita L. Ragay, Ed.D.Elmar L.
Alcala, Ed.D.

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11
Disciplines and
Ideas in the
Social Sciences
Quarter 2 – Module 14:
Indigenizing the Social Sciences:
Is there a “ native” intellectual
foundation for social thought?

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Introductory Message
For the facilitator:

Welcome to the Disciplines and Ideas in the Social Sciences Alternative Delivery
Mode (ADM) Module on Indigenizing the Social Sciences: Is there a “native”
intellectual foundation for social thought?

This module was collaboratively designed, developed and reviewed by educators

both from public and private institutions to assist you, the teacher or
facilitator in helping the learners meet the standards set by the K to 12
Curriculum while overcoming their personal, social, and economic constraints in
schooling.

This learning resource hopes to engage the learners into guided and
independent learning activities at their own pace and time. Furthermore,
this also aims to help learners acquire the needed 21st century skills while
taking into consideration their needs and circumstances.

In addition to the material in the main text, you will also see this box in the
body of the module:

Notes to the Teacher

This contains helpful tips or strategies that will help you in guiding the learners.

As a facilitator, you are expected to orient the learners on how to use this
module. You also need to keep track of the learners' progress while allowing
them to manage their own learning. Furthermore, you are expected to
encourage and assist the learners as they do the tasks included in the module.

ii

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For the learner:

Welcome to the Disciplines and Ideas in the Social Sciences 11 Alternative Delivery
Mode (ADM) Module on Indigenizing the Social Sciences: Is there a “native”
intellectual foundation for social thought?

This module was designed to provide you with fun and meaningful opportunities
for guided and independent learning at your own pace and time. You will be
enabled to process the contents of the learning resource while being an active
learner.

This module has the following parts and corresponding icons:

This will give you an idea of the skills or

competencies you are expected to learn in the
What I Need to Know module.

This part includes an activity that aims to

check what you already know about the
What I Know lesson to take. If you get all the answers
correct (100%), you may decide to skip this
module.
This is a brief drill or review to help you link
the current lesson with the previous one.
What’s In

In this portion, the new lesson will be

introduced to you in various ways; a story, a
What’s New song, a poem, a problem opener, an activity or
a situation.
This section provides a brief discussion of the
lesson. This aims to help you discover and
What is It understand new concepts and skills.
This comprises activities for independent
practice to solidify your understanding and
What’s More skills of the topic. You may check the answers
to the exercises using the Answer
Key at the end of the module.
This includes questions or blank
sentence/paragraph to be filled in to process
What I Have Learned
what you learned from the lesson.
This section provides an activity which will help
you transfer your new knowledge or
What I Can Do skill into real life situations or concerns.
This is a task which aims to evaluate your
level of mastery in achieving the learning
Assessment

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competency.
In this portion, another activity will be given to
you to enrich your knowledge or skill of
Additional Activities the lesson learned.

Answer Key This contains answers to all activities in the

module.

At the end of this module you will also find:

References This is a list of all sources used in

developing this module.

The following are some reminders in using this module:

1. Use the module with care. Do not put unnecessary mark/s on any
part of the module. Use a separate sheet of paper in answering the
exercises.
2. Don’t forget to answer What I Know before moving on to the other activities
included in the module.
3. Read the instruction carefully before doing each task.
4. Observe honesty and integrity in doing the tasks and checking your
answers.
5. Finish the task at hand before proceeding to the next.
6. Return this module to your teacher/facilitator once you are through
with it.
If you encounter any difficulty in answering the tasks in this module, do not
hesitate to consult your teacher or facilitator. Always bear in mind that you
are not alone.

We hope that through this material, you will experience meaningful

learning and gain deep understanding of the relevant competencies. You
can do it!

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What I Need to Know

MOST ESSENTIAL LEARNING COMPETENCY:

Evaluate the roles and significance of Filipinos’ indigenous social ideas to national
development.

Indigenizing the Social Sciences: Is there a “native” intellectual

foundation for social thought?

What is the form and function of a Filipino Social Science?

Why do we need to have a Filipino social science – an Agham Panlipunang
Pilipino? Why do we need to make the systematic study of society more attuned to
the Filipino? More than an intellectual “selfie” of what we do here in the Philippine
academic scene, the struggle for a Filipino-led academic social science is about
believing in the idea that the Filipino has something to offer to global study of society.
This means that we do not only copy or implement established models from the
West, but we also actively theorize based on our own set of realities and
experiences.
The history of our nation, the nature of our society, and the character of our
people should influence the way we understand the processes of our lives and
surroundings. In essence, Social Science could not be separated from the realities of
a given society and this should always take into account its history, people, and
surroundings.

At the end of the module, you should be able to:

 Examine the social ideas of Filipino intellectuals, who are the founding fathers
of Philippine social science, and

 Evaluate the role that culture and language play in the process of indigenizing
Agham Panlipunang Pilipino.

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What I Know

Directions: Read each item carefully and write your answers in your activity
notebook.
Pre-test
Identification:
1. He is an Anthropologist and the proponent of “Pilipinolohiya”.
2. He is a Psychologist and proponent of “Sikolohiyang Pilipino”.
3. It refers to a process of acceptance and understanding “imported ideas.”
4. He is a Historian-ethnologist and proponent of Pantayong Pananaw.
5. The name of the iconic monument found in Luneta Park, Manila.
6. The Filipino way of dealing with the “other”.
7. It is a process in which there is a purposive and conscious effort to
translate and interpret foreign academic concepts, canons and methods.
8. It posits that history is not only about recording of events, much like the
tradition of history.
9. It maintains that we should have our own purpose, set our own intellectual
course, and steer our own ideology in the service of the Filipino and for the
betterment of our society.
10. For Pinoys, it also means an extension of oneself.

What’s In

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Examine the words above and look for their:

a. Dictionary or denotative meaning, and
b. Cultural and practical meaning

Note: Write the answers in your activity notebook

What’s New

Pambansang Photobomber is
what they call the building which serves
as an unwanted backdrop to the iconic
monument of the national hero, Jose
Rizal. It is located in Luneta Park, Manila
where the condominium building seems
to distract viewers and distorts the
immaculate and postcard-worthy scenery Source: https://www.globalconstructionreview.com/news/work-
of the Rizal Shrine. photobomb-philippine-tow7er-resta7rt-aft7er/

Is it really just a matter of perspective” or do we recognize the fact that the

issue of national dignity, tradition, and heritage is a reality that must be given due
consideration and respect? It is ironic to note that the monument of Jose Rizal, who
epitomizes the Filipino struggle for dignity and honor, is now the subject of
controversy due to an allegedly blatant disregard for not only the national hero but
also for our national history and memory.

Philippine Social Science or “indigenized social science”

Indigenization is a process in which there is a purposive and conscious effort

to translate and interpret foreign academic concepts, canons and methods. The point
is that ideas – academic tenets and intellectual trends – can never be imported at
face value. It can never be made useful without refashioning it into the rhythm and
tempo of a particular group of people. Hence, the word “indigenization” refers to a
process, in fact, a tedious and long process, of acceptance and understanding, in
which those foreign concepts and idea are made relevant to a specific group of
people whose culture and history differ very much from the originators of the said
“imported” ideas.

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Nevertheless, importing of ideas is not at all bad; what is important is that

these are “translated” into one’s cultural, social and psychological milieu. By
translations, we mean, we do not only look for a direct semantic equivalent of it, but
also look for its parallel in our culture. Hence, we adopt yet we discriminate too. With
ideas, we refashion, reconfigure, reconstruct, and reinterpret, in accordance with our
needs as a thinking, sensible, rational, and discriminating group of people. In this
case, we require imported Social Science ideas to respond to the needs of the
Filipino and to make those ideas work for the Filipino. We require that within our own
cultures and history, we offer concepts that will serve as our contributions to global
social ideas.

Do we clamor for intellectual independence or a Continued State of Academic

Dependency?

Do we simply copy what we see from the outside and attempt to employ or
apply it in our specific situation? While some have been successful in this endeavor,
a lot of them failed as well. For those who have become successful, there was
something that facilitated its success. More often than not, it was culture and an
appropriate cultural translation and adaptation. Let us take for example, the field of
business and commerce where introduction of a foreign product is part and parcel of
economic growth and dynamic, capitalist ventures. When introducing a foreign brand
or a product for Filipino consumers, market strategists have learned that somehow,
they should be able to culturally “translate” those products or business ideas into the
needs of their prime targets – the Filipino consumers. Otherwise, they will not be
patronized, and they will lose money. Just look at how certain giant multinational
foreign business or restaurant chains incorporate culture into their already globally
recognizable products thus by incorporating, say, rice meals or employing “pinoy”
sensibilities in order to fit into the Philippine market. A hamburger chain puts a “pinoy
touch” by introducing “tipi” sets in its menu. A chicken fast food also did the same
with much success.

In other parts of the world, multinational companies or giant American

restaurant chains need to adapt to local culture and infuse local flavor in order to fit
into the senses of the native population. Recently, it is Korean cuisines that have
been invading the Philippine food scene. Philippine dishes such as adobo and
lechon are the next big thing in the US. Surely, mobility of nationalities such as
expatriate and migrant Filipinos abroad, the rise of Korean tourists here in the
country, and increasing intermarriage among different nationalities contribute to the
niche in international cuisines. In the same manner, no ideas will forever remain
foreign without the intervention of local culture, without subjecting it to the social,
cultural, political, and economic processes.

Sometimes, it is easy to say that nothing could be distinctly Filipino with all the
diversity of, say, food, in our society. It is also tempting to declare, especially by an

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outsider, that all of our good traits were borrowed from foreigners or were brought
here by them. Are we really a product of various layers of “influences” from the
outside that there is no core value in our social existence? We need to abandon this
mindset, which is also represented in the analogy of banana or lemon where one just
peels off the outer layers of the fruit in order to get to it. What we need to do is to
discover our core values as Filipinos by a meticulous and sensitive self-examination.
Needless to say, the concepts that should capture the essence of being a Filipino,
are the concepts found in the Filipino social world, consciousness and experience.

Indigenization, without its complicated and highfalutin academic jargon, is

probably the most common social process that we have ever seen in life. The
process of indigenization is at work ever since humans thought of importing and
borrowing ideas from one another.

An already indigenized Social Science is an ideal scenario. It is an ideal

situation where our thoughts, ideas, and manner of reasoning are all products of our
own of thinking, culture, environment, social context, etc. During this envisioned
state, we no longer look for outside ideas, theories, or methods when dealing with
our own problems and conditions.

Ideas are also a point of contention and is a reflection of position of power.

The traditionally and historically recipients of such Western-molded social theories
and methods are the so-called global South, of which the Philippines and most of
Southeast Asian countries are part of. They are the economically “dependent”
nations who are integrated into the economies of much wealthier and more powerful
Northern counterparts (by North, we mean the Western powers of Europe and the
US) because Southeast Asian countries provide raw materials and the Northern
countries provide and manufacture the finished consumer products. The national
histories of the South are also intertwined with the expansionist tradition of the West
as colonizers. Though the global South are no longer colonies, they still remain
bonded, and the ties with the interests of their respective former colonial masters. In
academic life, as well as in its economic and political side, the global South still
confronts this reality – that is of how to get away from the bondage of neocolonialism
and dependency status. Ideas do have ancestry. They too have kinship. With a
seemingly neocolonial relationships, ideas promoted among centers of learning in
the global South have also been dependent on the ideas promoted and are being
used in the West. Pioneer Filipino social scientists, especially during the pre-World
War II era, have been educated in the centers of learning in the US, the colonizer of
the Philippine islands. Right after World War II, second generation Filipino social
scientists were also trained in the same country, but not for long. Eventually, recently
arrived social scientists as well as home-grown Filipino intellectuals clamored for a
more relevant and in the language that we use in this section, “indigenized”
academe. Indigenization movement gained momentum.

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Three Strands of Agham Panlipunang Pilipino (Filipino Social Science)

In contemporary times, three strands of Filipino Social Sciences have

trailblazed the Philippine academe and are already enshrined in Philippine
intellectual history. The indigenized form and structure of the said discipline is not
only as a separate track of academic social science but also as a Filipino
contribution to the discipline of social science in general. This is the Filipino
contribution to the global field of social inquiry.

Pantayong Pananaw/Bagong Kasaysayan, Pilipinolohiya, and Sikolohiyang

Pilipino were spearheaded by Zeus Salazar, Prospero Covar, and Virgilio Enriquez.
Incidentally, all of them are from the University of the Philippines, of the same
generation, and were part of the intellectual ferment for the Philippine academe
during 1970s. Salazar is a historian-ethnologist, Covar is an anthropologist, and
Enriquez is a psychologist. All of them attempted to come up with a Filipino
academic discipline based on the idea that Filipino culture, society, and language
should provide the necessary tools, concepts, and discourse consciousness, social
relations, and social organizations. Only a contextualized and culturally sensitive
theorizing and methodology could sufficiently explain who we are as people.
Eventually, these attempts gained momentum, attracted like-minded intellectuals in
search for meaning and purpose of study, and converted nonbelievers by showing
them how futile it is to depend on Western concepts and models in explaining the
Filipino. In every culture, every group of people must have a model in social reality
and phenomenon that can be explained and interpreted. These three strands of
Agham Panlipunang Pilipino are now full-blown schools of thoughts that are being
taught not only in the University of the Philippines but also in many universities and
colleges in the Philippines. They were also made part of the intellectual discussions
in international academic circles.

Pantayong Pananaw posits that history is not only about recording of events,
much like the tradition of historia/histoire/history of the West but also about finding
meaning in past events. That is why we are very lucky that we have a rich discourse
on this matter based on the indigenous concept, kasaysayan, which is about the past
based on the idea of saysay or meaning. Salazar went on to propose a new timeline
or periodization of Philippine history, which he calls Bagong Kasaysayan (or new
history) based on the internal logic of historical events and not on the traditional and
colonial parameters of periodization such as the coming of the colonizers in
successive periods.

Pilipinolohiya (or Philippine Studies) also states that the Philippines and the
Filipinos must be studied and investigated using methodologies and conceptual tools
drawn from Filipino culture, society, and experience. Just like in Pantayong Pananaw
and Bagong Kasaysayan, language is of ultimate importance because it is only
through the local language that a talastasan and dalumat as intellectual discourses

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could be created among the Filipino scholars and Filipino scholars and Filipino public
in general. Ideologically, Pilipinolohiya is a response to the seeming academic
imperialism of which and powerful Western nations. Almost all of them have
established cooperation agencies and specialized study centers in developing
countries in order to maintain their influence and control under the guise of economic
cooperation and pursuit of intellectual interests. Hence, Philippine Studies as an
intellectual project has been established in the US, Europe, Japan, and recently,
China and Korea, not for the benefit of the Filipinos themselves but for the benefit of
the sponsoring nations who wish to understand the Philippines and its people.
Pilipinolohiya maintains that we should have our own purpose, set our own
intellectual course, and steer our own ideology in the service of the Filipino and for
the betterment of our society.

The aims and intellectual premises of the Sikolohiyang Pilipino (or Filipino
Psychology) do not stray away from those of Pantayong Pananaw and Pilipinohiya.
Like the first two, Sikolohiyang Pilipino, which was conceptualized and developed
during the same intellectual ferment of the 1970s, debated upon the usefulness and
appropriateness of Western models of psychology in defining the Filipino psyche.
What Enriquez argued was that those psychological explanatory models as well as
research techniques on human personality may not be enough to enable the
psychologist to dig deeply into the Filipino consciousness. Rather, a more culturally
sensitive approach beginning with pakapakapa, pakikipagpalagayang-loob, and
onwards to pakikisangkot and pakikiisa (they do not have direct equivalents in the
English language) should be the starting point of every social research. Such
research takes into consideration the people and their social world whether they are
being investigated by an outsider or of fellow Filipinos. Thus, it is not the surface
meanings that should matter like establishing smooth interpersonal relationships
among community members but a deeper concept of loob and kapwa, which
underscore the pakikipagkapwa as the Filipino way of dealing with the “other”.
Ultimately, the other is a kapwa, which is also an extension of oneself.

What is It
Perhaps what we can learn from these three strands of Agham Panlipunang
Pilipino is the fact that language is key to any form of knowledge because all of them
could not emphasize more how vital language is to doing research about the Filipino.
Learning about the native language, in the context of social research, is paramount
to understanding the people being investigated. It is because through language,
cultural information is stored and knowledge about the peoples’ social world is
revealed. The three schools of thought pushed the discussion further not only by
underscoring the importance of language but also by choosing to write or

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communicate academic reports and discussions in Filipino, the national language.

That way, Agham Panlipunang Pilipino achieves two things:
(1) carry out a culturally sensitive and socially appropriate method and theory,
and
(2) contribute to the building of common consciousness among Filipinos
across regions of the country.

What’s More

 Did you see and were you able to ride a Philippine

tricycle? It is considered an icon of Philippine
popular culture for a long time. Probably next to
the Philippine jeepney. It is the most recognizable
passenger transport in the country – especially in
the countryside and inner cities.
 Write a two-paragraph essay about your
experience. Describe its physical
Source:
characteristics, design, history, signs, symbols,
etc. Also, answer the following questions
below:
o What can you say about the people who ride this particular mode of
transportation? What can you say about the owner/driver?
o How is this vehicle a reflection of the Filipino and of the indigenization of a
foreign technology?
o Write your output in your activity notebook.

Criteria for scoring (Application activity)

Detailed description = 20 pts

Organization of the answer = 15 pts

Language/Grammar/Spelling = 15 pts

TOTAL 50 PTS

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What I Have Learned

Note: Write your answers in your activity notebook

I have learned that I have realized that I will apply

What I Can Do
Instruction: Write the answers in your activity notebook

reign intellectual concepts and look for its closest Filipino equivalents (can be in local dialect). Make a table in your Noteboo

Foreign Social Science concept Philippine Social Science concept

Soul Kaluluwa
Power Gahum
Family Mag-anak
Civilization kabihasnan

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Assessment

Direction: Read each item carefully and write your answers directly in your
notebook.
Post-test
IDENTIFICATION
1. This is a Filipino term which also means an extension of oneself.
2. It maintains that we should have our own purpose, set our own intellectual
course, and steer our own ideology in the service of the Filipino and for the
betterment of our society.
3. It posits that history is not only about recording of events, much like the
tradition of history.
4. It is a process in which there is a purposive and conscious effort to
translate and interpret foreign academic concepts, canons and methods.
5. The Filipino way of dealing with the “other”.
6. He is an Anthropologist and the proponent of “Pilipinolohiya”.
7. He is a Psychologist and the proponent of “Sikolohiyang Pilipino”.
8. It refers to a process of acceptance and understanding of “imported” ideas.
9. He is a Historian-ethnologist and the proponent of Pantayong Pananaw.
10. The name of the iconic monument found in Luneta Park, Manila.

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Glossary

The following terms used in this module are defined as follows:

Blatant – very obvious

Canons – a general law, rule, principle, or criterion by which something is judged.
Clamor – make a vehement protest or demand
ferment – agitation and excitement among a group of people, typically concerning
major change and leading to trouble or violence
high-falutin – pompous or pretentious
Infuse – to fill
jargon –special words or expressions that are used by a particular profession or
group and are difficult for others to understand
Milieu – a person's social environment
niche – a comfortable or suitable position in life or employment
patronize – give encouragement and financial support to
posits – assume as a fact; put forward as a basis of argument
Semantic – relating to meaning in language or logic
Tenets – a principle or belief, especially one of the main principles of a religion or
philosophy

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Answer Key

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References
Alejandria-Gonzalez, Maria Carinnes P., and Elizabeth T. Urgel. DIWA Senior High

School Series: Discipline and Ideas in Social Sciences. Makati City, Philippines:

DIWA LEARNING SYSTEMS INC, 2016.

Tatel, Carlos Jr. P. “Discipline and Ideas in Social Sciences.” Manila, Philippines:

REX Book Store, 2016.

https://www.globalconstructionreview.com/news/work-photobomb-philippine-tow7er-
resta7rt-aft7er/
https://c8.alamy.com/comp/RY94PX/colorful-tricycle-taxi-a-motorbike-with-sidecar-
thats-an-iconic-part-of-filipino-culture-romblon-island-philippines-RY94PX.jpg

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For inquiries or feedback, please write or call:

Department of Education – Schools Division of Negros Oriental Kagawasan, Avenue, Daro, Dumagu
Tel #: (035) 225 2376 / 541 1117
Email Address: Website: lrmds.depednodis.net

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