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?
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

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Published by the Department of Education

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

Development Team of the Module

Writer: Maria Reina Mae M. Ablir
Editor: Maria Eula Pauline A. Elumir
Reviewer: Divina May S. Medez
Illustrator:
Layout Artist: Richie C.
Naingue
Management Team: Senen Priscillo P. Paulin, CESO V Rosela R.
Abiera Fay C. Luarez, TM, Ed.D., Ph.D. Maricel S.
Rasid Nilita L. Ragay, Ed.D. Elmar L.
Cabrera

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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?
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.

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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
What I Need to Know the 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
What is It and 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.

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 This is a task which aims to evaluate your
level of mastery in achieving the learning
Assessment 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.
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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’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
Source: https://www.globalconstructionreview.com/news/work-
immaculate and postcard-worthy photobomb-philippine-tow7er-resta7rt-aft7er/
scenery of the Rizal Shrine.

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
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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
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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
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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
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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
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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 Mor e

 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 Source: https://c8.alamy.com/comp/RY94PX/colorful-
tricycle-taxi-a-motorbike-with-sidecar-thats-an-iconic-part-
its physical of-filipino-culture-romblon-island-philippines-RY94PX.jpg

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

Task 1:
Give at least 10 foreign intellectual concepts and look for its
closest Filipino equivalents (can be in local dialect). Make a table in
your Notebook. See sample below:
Foreign Social Science concept Philippine Social Science concept
Soul Kaluluwa
Power Gahum
Family Mag-anak
Civilization kabihasnan

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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

POST-TEST

PRE-TEST

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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
For inquiries or feedback, please write or call:

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Oriental Kagawasan, Avenue, Daro, Dumaguete City,
Negros Oriental

Tel #: (035) 225 2376 / 541 1117

Email Address: negros.oriental@deped.gov.ph
Website: lrmds.depednodis.net