The Development Of Sikolohiyang Pilipino Knowledge PDF

**The Development of Sikolohiyang Pilipino Knowledge** Major goals of Sikolohiyang Pilipino **pagsasakatutubo** (indigenization) **pagka-agham** (science) **pagka-Pilipino** (Filipino identity) **The Development of Sikolohiyang Pilipino Knowledge** The project of Sikolohiyang Pilipino...

**The Development of Sikolohiyang Pilipino Knowledge** Major goals of Sikolohiyang Pilipino **pagsasakatutubo** (indigenization) **pagka-agham** (science) **pagka-Pilipino** (Filipino identity) **The Development of Sikolohiyang Pilipino Knowledge** The project of Sikolohiyang Pilipino development of indigenous psychological concepts utilization of indigenous research methods creation of authentic and appropriate social scientific psychology **Research Approaches** **Experimental** - adherence to predetermined set of procedures **Survey** -- conform to an informal agreement with respondents **Participatory** -- negotiate issues jointly as they arise **Indigenous** -- seek to enhance awareness as one-with-the-other **Indigenous Research** **Cross-Indigenous Psychology** fuses the modern and the traditional i.e. using scientific methods and ensuring that they are culturally appropriate. **Sikolohiyang Pilipino** utilizes and borrows concepts from both the modern and traditional cultural systems. **Approaches in the development & utilization of indigenous viewpoints** **Indigenization from within** basis: **the indigenous** direction: **outwards** **culture-as-source** **Indigenization from without** basis: **the exogenous** direction: **inwards** **culture-as-target** **Indigenization from without** Content indigenization translation of imported materials Theoretic indigenization Indigenization as strategy Culture assimilation indigenous versions of imported systems **Indigenization from within** Identification of indigenous concepts, methods, theories Semantic elaboration Indigenous codification re-codification Systematization/explication of implied theoretical frameworks Application/use **Using the culture as source** Indigenization from within necessarily implies the need for cultural revalidation a demand for concepts and methods which are culturally appropriate, scientifically valid **Traditional Filipino indigenous psychology and culture** **Language** ethnolingguistic groups, multilingual people ** Leisure** laro, laruan, palaro (patintero, sipa, piko) ** Cuisine** adobo, bistik, dinuguan at puto, halo-halo ** Law** ** Religion** belief in a supreme being **(Batlaya)** respect for nature **(**s**pirits dwell in nature)** reverence for ancestry **(bulol, anito, ninuno)** ** Religion** underscores the importance of establishing close interpersonal relations with one's family, relatives and fellowmen (kapwa) highly developed sense of values: courage, cleanliness, courtesy, control and the family ** Religion** indigenous morality: profound concept of pagkamakatao babaylan (priestess), dambana (shrine) rituals and symbols for good (benevolent diwata) and evil (malevolent aswang) **Traditional Filipino indigenous psychology and culture** Manuscripts, memories, mummies lostbell of Balangica, baybayin (alibata), burial grounds in Sagada Misa, mesa, mamimista, mamimis kita Foreign words subsumed in the structure of the Filipino language **Traditional Filipino indigenous psychology and culture** Names: Sinag Liwayway (T), Dawani Paros(B), Janatyan Ahaddas (Y), Hamili Ayo (C), Sudi Amor (I) Literature: Francisco Balagtas, Ka Amado Theater and Film: Fernando Poe Jr. Tagalog movies shown in theaters from Batanes to Jolo **Traditional Filipino indigenous psychology and culture** ** Medicine** lason vs. gamot, synthetic pesticides have gone semantic transformation- result of massive promotion during the Marcos' Green Revolution project herbal medicine, medicinal plants, hilot, concepts attributing illness to displaced organs that have to be massaged back into its correct position **Traditional Filipino indigenous psychology and culture** Music and Arts: Sarong Banggi (B), Ati CuPung Singsing (P), Pamulinawen (I), PobrengAlindahaw (C), Dandansoy (H), Salidumay(S); Kulilal Ensemble of Palawan, Kutyapi Artists of Maguindanao Rituals and Ceremonies: agimat (talisman),mutya (charm), gayuma (spell), anting anting (amulet); bulong (whisper); sapi(spirit possession) **Traditional Filipino indigenous psychology and culture** ** Methods: doing diagnosis** psychodiagnostician determine culturally defined cause of affliction through patawas,pagbatbat/pag-usisa, pagpakot, pamulso. beliefs in sapi, matanda, nuno, dwende. **Traditional Filipino indigenous psychology and culture** Meanings: **Hiyang** -- (compatible, suited) in indigenousmedical practice, it means compatibility of the treatment and medicine with the individual. **Lagnat laki** ('growing-up' fever); Lugaw is perceived as 'food for the sick **Traditional Filipino indigenous psychology and culture** Genetic diversity of indigenous plants e.g. varieties of rice grains nurtured through centuries by indigenous people Herbal knowledge - e.g. pito-pito, herbal tea from seven leaves: bayabas, banaba, alagao, kulantro, mango, pandan -- use to detoxify the body. **Philippine cultural studies** ** Perspectival and Interpretive Models** **absolutist position** - assumes the basic congruence of psychological phenomena across humankind **relativist position** -- assumes differences across cultures, if not the uniqueness of each one **Philippine cultural studies** **pangkami** (reactive relativist), assumes the utility of an alien frame of reference **pantayong pananaw** (ethnocentric), assumes the absolutist indigenous perspective universalist position implied by the kapwa and cross indigenous orientation of Sikolohiyang Pilipino **Philippine cultural studies** **Universalist position** assumes that basic psychological processes are likely to be common features of human life everywhere, yet their manifestations are likely to be influenced by culture **Emic approach** (phonemic) the need to understand a culture from its own perspective (using natural taxonomies) **Etic approach** (phonetic) the discovery of psychological universal **Filipino intellectual tradition** Philosophical traditions and paradigms of science as neither Eastern nor Western The West does not have a monopoly of scientific standards, in fact science evolved from Eastern intellectual traditions Filipino intellectual traditions: the Ma'aram, si Pilosopong Tasyo **Filipino intellectual tradition** Filipino philosophy of science incorporates the demands of empirical validation from reliability and validity to affirmability and authenticity. Levels of validity & scientific standards **katatagan** (replicability, reliability) **katapatan** (multiple operationism, validity) **patibay** (certification) **patotoo** (affirmability, attestability) **patunay** (authenticity) **Filipino indigenous theories** Filipino concepts and models of personality **The five elements of the Ma'aram concept of pagkatawo (personhood):** - **ginhawa (vital principle)** - **buot (perception)** - **isip (mind)** - **dungan (sleep spirit)** - **kalag (life spirit)** **Three elements in Baltazar's model:** - **bait (sanity)** - **muni (reflection)** - **hatol (judgment)** **The four elements in Covar's concept of Filipino personhood:** - **kaluluwa (spirit)** - **budhi (conscience)** - **katauhang panlabas, external appearance** - **katauhang panloob (innermost being)** **Filipino indigenous theories** ** Filipino social interaction theory** Levels and modes of social interaction rooted in Filipino collectivist culture which have been identified using ethno scientific field methods. Kapwa, a core concept in Filipino social psychology. Pakikipagkapwa is accepting, dealing with the other person as an equal. ** Filipino concept of justice** Tagalog, Ilongos, Cebuanos, Pampangos use a common word for justice, katarungan, derived from the Visayan root tarong meansstraight, upright, appropriate, correct, and for right, we use karapatan, whose root is dapat signifying fitting, appropriate, correct i.e. justice is related to right **Research Models** ** Models of data collection** - **Self-orientation** - **Experimenter- orientation** - **Reactive- orientation** - **Mutual- orientation** - **Self-orientation Model:** the data collector and contributors relate to the other only to the extent of waiting until the other stops responding, e.g. laboratory-based studies of memory. Communication is not taking place between them through socially shared interpretations or common constructs. - **Experimenter-orientation Model:** the data collectors appear to influence while only the data contributors appear to be influenced, e.g. Asch's person perception study; an imbalance of power in favor of data collectors who appear to define the experimental situation. - **Reactive-orientation Model:** the participants in the data collection are reacting to what is currently taking place between them, e.g. verbal conditioning research; yet the capacities of both data contributors and collectors to construe are assumed to be unimportant and are ignored. - **Mutual-orientation Model:** the data collector and contributor give something to, and gain something from the data collection, e.g. Piaget's early research on conservation. Indigenous psychology research uses this model as the cultural researcher is a culture bearer himself. **Research Models** Researcher-Researchee Relationship Model Scale of the Researcher: Iskala ng Mananaliksik Scale of the Relationship or Interaction between the Researcher and the Researchee Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok **Santiago-Enriquez Research Model** **Researcher-Researchee Relationship Model** Scale of the Researcher Iskala ng Mananaliksik These are methods used by the researcher in generating data that are tried and tested and are culturally sensitive and appropriate in doing research with Filipinos. Scale of the Relationship or Interaction between the Researcher and the Researchee Iskala ng Pagtutunguhan ng Mananaliksik at Kalahok The level of interaction between the researcher and the researchee significantly determines the quality of data obtained. ** Levels of Relationship** There are eight levels of interaction whichrange from the relatively uninvolved civility of pakikitungo to the total sense of identification in pakikiisa. These eight levels of interaction can be divided into two categories: the ibang-tao (outsider) and the hindi ibang-tao (one-of-us). ** Levels of Relationship** - **Ibang-tao category (outsider)** - **pakikitungo (amenities, civility)** - **pakikisalimuha (interaction)** - **pakikilahok (participation, joining)** - **pakikibagay (conforming)** - **pakikisama (adjusting, being along with)** ** Levels of Relationship** - **Hindi ibang-tao category (one-of-us)** - **pakikipagpalagayang-loob (mutual trust)** - **pakikisangkot (active involvement)** - **pakikiisa (full trust)** **Filipino indigenous research methods** **Collective indigenous method** partakes of the characteristics of a community dialogue focused group discussion natural cluster interview group attestation puts premium on cultural appropriateness an ordinary get-together **Filipino indigenous research methods** **Approaches & Techniques** - **Pakapa-kapa** ('groping,' a field method) - **Pagtatanong-tanong** (asking questions) - **Pakikiramdam** (shared sensitivities) - **Pakikialam** (concerned interference) - **Pakikilahok** (participation) - **Pakikisangkot** (integral involvement) - **Pagdalaw-dalaw** (casual but repeated visits) **Sikolohiyang Pilipino research approaches and techniques** ** Pakapa-kapa** an approach characterized by groping, searching, probing into an unsystematized mass of social and cultural data to be able to obtain order, meaning, and directions for research. implies an exploration into cultural, social or psychological data without the chains of overriding theoretical framework borrowed from observations outside the focus of investigation. can be related to unobtrusive techniques because the actual procedures for collecting information may range from observation, documentation, intervention, participation. **Panunuluyan approach** interaction techniques, levels of relationship mula paninimbang hanggang malalimang pakikipagpalagayang-loob. Panunuluyan: ang kontekstong pisikal at teknolohikal. Pakikipagkapwa: ang batayang panlipunan ng pakikipanuluyan. Makataong pakikipag-ugnayan: pagdalaw, paninirahan, pananahanan, pakikisuno. Pakikibagay: pakikitulog at pakikikain. Pakikiramdam at paninimbang: paraan at batayan ng pakikipagpalagayang-loob. **Panunuluyan approach** Pakikiramdam, paggamit ng damdamin, mata at pandinig upang maintindihan o mabasa ang ibig ipahiwatig ng kausap na ipinahahayag sa pamamagitan ng kilos, parinig at matalinhagang salita (talas ng pakiramdam). Pakikiramdam could serve as a personality disposition, as a situational behavior, as a coping mechanism; closely related to many general psychological concepts such as empathy and sensitivity. **Panunuluyan approach** Paninimbang: damdamin at isipan (sentido komon) ang pinaiiral dito at anuman ang namasid, nadama, o napakiramdaman ay aangkupan ng tugong-kilos, subalit iniisip ang kahalagahan at kabutihang maidudulot ng katugunang ito (pagtutumbas). Panunuluyan approach Pamamaraan - panimulang pagsasanay - paglalakbay at pakikisuno - paghimpil sa pook - pagtingin-tingin sa maaaring panuluyan - paghanap ng tulay - pagdalaw sa pakikipanuluyan **Panunuluyan approach** Pagsasakatuparan - pagbati at pagpapakilala - pag-aayos ng mga dala-dalahan - pakikipagpalagayan - pagtulong-tulong - pagpalit-palitang paggamit ng mga metodo - paggawa ng pananaliksik - pamamaalam at pasasalamat **Panunuluyan approach** Suliraning etikal - pagsasabi ng layunin ng pananaliksik - pagkasangkapan sa pagkakaibigan - pagsasabi sa kinalabasan ng pananaliksik - paghingi ng pahintulot - pagtanaw ng utang na loob/pamemerwisyo - pagbubunyag ng natuklasang katiwalian **Pagtatanong-tanong Method** Pagtatanong-tanong, Filipino word for "asking questions," the repetition of 'tanong' to 'tanong-tanong' indicates seriousness of purpose, one is truly determined to get answers to ones questions. **Pagtatanong-tanong Method** Major Characteristics -- Participatory in nature -- Equality of status -- Appropriate and adaptive -- Integrated with other indigenous methods **Sikolohiyang Pilipino research approaches and techniques** **Pagtatanong-tanong Method** Preparation: pagtatanong-tanong is part of everyday casual interaction, researcher must plan very well for certain conditions, consider convenience and comfort of informants, their language, norms, values, and background (history, within/between group differences, activities, policies). **Procedure of pagtatanong-tanong** - Get to know the people, place, lifestyle - Greet informants, give credentials (name the go-between) - Go tell them the purpose of the study - Give an estimate of the expected length of the session - Guide questions are used when necessary - Goodbye and thank you is not abrupt **Principles of pagtatanong-tanong** - The level of the relationship that exists between the researcher and the informant significantly influences the quality of data obtained (Santiago-Enriquez Model). - The language of the respondent is used in the conduct of pagtatanong-tanong. - The use of pakikiramdam as 'feeling for another' (cultural sensitivity), through this the researcher knows when to ask or avoid questions, interprets a 'yes' for a 'no'. - The equality of status is maintained, as it is a dialogue (informant is a kausap or person spoken with) not an interview. - The issue of reliability: consistency of response can be checked by repeating the question in a different way. - The problem of investigator bias and data contamination can be solved by having more than one person do the pagtatanong tanong. **Principles of pagtatanong-tanong** Repeated sampling from as many informants as possible can produce commonalities of lexical domain which can then constitute a 'construct.' Familiarity with the language, values, cultural norms, will optimize accuracy and relevance of interpretations. **Pakikipagkwentuhan Method** Kuwentuhan is an occasion for exchange of information, ideas, insights, and opinions also it is a sharing of beliefs, thoughts, and experiences. **Pakikipagkwentuhan Method** - Oral (pasalita) - Written (pasulat) - Transmitted (pasalin-salin) through time - Request (paki -- paghingi ng pahintulot) **Pakikipagkwentuhan Method** Pakikipagkwentuhan is an informal, free, as well as a social process of exchanging information, thoughts, and knowledge that is part of human daily activities. **Procedure of pakikipagkwentuhan** - initially make visits (padalaw-dalaw) before living-in the community (panunuluyan) - introduce yourself to the community - invite yourself to community gatherings - initiate a conversation when in a natural - cluster - invest time in story sharing sessions ** Principles of pakikipagkwentuhan** may pakikipagkapwa sa kwentuhan may 'paki' ang kalahok sa kwento may pakinabang sa kwentuhan libangan linangan ng kaalaman lunas sa karamdaman ** Principles of pakikipagkwentuhan** - collective orientation (pananaliksik na sama-sama) - contains the process of validation (pagpapatotoo) - construction of social reality (pagbubuo) - cluster as unit of analysis (pagsali sa likas na umpukan) with a topic to talk about but without a theme (may pakay pero walang paksa) worth or value of story produced from the kwentuhan session (kwenta ng kwento) ** Principles of pakikipagkwentuhan** - Validity: trustworthiness not truth (mapagkakatiwalaan kaysa makatotohanan) - Reliability: certification not consistency (process of pakikipagkwentuhan-indicator) (pagpapatotoo, pagpapatibay) **Sikolohiyang Pilipino research approaches and techniques** Ginabayang Talakayan Method collective discussion technique 'sama-sama' orientation. **Kapwa ko, kapamilya ko! The Filipino Self and the Family** **Self as embedded in the group** According to Bulatao (1964, 1965, 1992, 1998), Filipinos are like fried eggs or unindividuated (unseparated) selves, or egos. The Filipino self is dependent on its primary group. We find security in the group. As such, we are sensitive to others and seek others' approval. The Filipino self will not assert itself independently, rather it will seek to maintain group norms. **The Filipino self as interdependent or relational** The way the Filipino self has been predominantly characterized matches the interdependent conception of the self (Pena -- Alampay, 2003) **Kapwa as self with others** Kapwa as the core concept of Filipino interpersonal relations emphasizes the self as fundamentally related with others, and not separate or distinct as conceptualized in the West (Enriquez, 1978, 1992). Kapwa then is the equivalent of the interdependent or relational view of the self. Kapwa, or shared inner self, corresponds to pakikipagkapwa, or relating to others as fellow human beings (kapwatao). Filipinos are socially expected to regard others with dignity and respect. Because of the importance given to relating well with others, Filipinos make use pakikiramdam, or the active process of being aware of and being sensitive to other's thoughts, feelings, and actions (Enriquez, 1990), and this allows one to relate well with others -- an important goal in Philippine culture. **Filipino youth as interdependent** **Pena** -- Alampay, L. (2003). Self -- complexity, self -- construal, and negative emotion in Filipino adolescents. Philippine Journal of Psychology, 36 (1), 68 -- 102 ** Pena** -- Alampay (2003) further verified the predominance of the interdependent self in a study of Filipino youth. In her study, the Filipino youth emphasized a conception of the self as part of relationships rather than a conception of self as comprised of internal attributes and separate from one's context. **Filipino youth as interdependent** Moreover, Pena -- Alampay found five major categories of self -- aspects: - **relational social roles (anak)** - roles and identities shaped by specific relationships - **social roles (estudyante)** - encompass broader memberships or identities within societal groups - **situations (sabahay)** - relates to the influence of immediate contexts or situations on the self-concept - **superordinate categories (ang gusto kong baguhin)** - encapsulates aspirational aspects or desires for change, reflecting aspects of the self that the individual wishes to improve or alter - **and categories that had no contextual reference (ako)** - represent more intrinsic or internal facets of the self that are not explicitly tied to external relationships or situation **The family as central to Filipinos** In collectivist culture like the Philippines, the family is the prototype of all social relationships (Triandis, 1994). People are linked to the family through strong and long -- term emotional bonds as well as shared goals. Filipino anthropologist F. Landa Jocano (1998) asserts that traditional kinship and family structures are shared by Filipinos across ethnic, religious, and linguistic differences: -- The family is the basic to the life of Filipinos. It is the center of their universe. Most of what they do, what they think, and what they idealize, among others, are first learned within the narrow confines of the family (Jocano, 1998) A diagram of a family Description automatically generated **Family as important to Filipino youth** According to the 2001 Filipino Youth Study, more than half of the respondents want to be like their parents (Abrera, 2002). If not their parents, the youth idolize other family members. The family remains central to the youth; that with their greater freedom, the youth still find the family and the home important. **The social influence of the family** **Social influence** Ways in which one person affects another person, particularly in the context of groups (Martin & Hewstone, 2007) Maintaining group norms (social control) or changing group norms (social change) **Filipino kinship structure** Filipinos are grouped together and identified as kin, or magkakamag -- anak, by birth (blood ties), marriage, adoption, and ritual kinship (magkumpare/magkumare). The Filipino kinship structure is first defined by the nuclear family (father, mother, and children). It then extends to relatives, also referred to as the extended family. Kinship relations include the parents and siblings of both the father and the mother, and the children of their siblings. Blood relations are then extended through religious rituals, such as marriage, baptism, and confirmation, expanding the kinship structure to godparents (ninong/ninang). **The family as an agent of socialization** The kinship structure has been consistently identified as the primary socialization unit in the Philippines (Torres, 1985). It determines one's status and designates one's role as a member of the group, setting the rules and expectations of personal and interpersonal behavior. We must play your designated social role as part of our kinship status. As such, our actions are now determined by rules of conduct or social norms. Philippine social organization is further characterized as familial (family business, politics) (Church, 1987). **Social expectations and norms** The behaviors of individuals from collectivist cultures are expected to reflect the needs, values, and expectations of the larger group, most salient of which is the family (Fuligni, Tseng, & Lam, 1990). We can even be expected to make personal sacrifices for the good of the family. Familism (Cooper, Baker, Polichar, & Welsh, 1993) Defined as norms of collective support, allegiance, and obligation to the family  **Traditional families** Filipino families are defined by their nuclear composition, extended kinship, and emphasis on biological ties. The structure includes hierarchical authority, reciprocal obligations, and support networks **Emerging families** - Single-parent households. - Childless unions. - Cohabiting couples. - Same-sex families. - Blended and adoptive families. - **Psychological Insights into Filipino Families** **Emotional Connections Over Structure** The strength of Filipino families lies more in emotional bonds, support, and care rather than their structural makeup. **Resilience Amid Challenges** Filipino families exhibit strong adaptability in response to stressors like migration and economic pressures. Material support often compensates for emotional distances caused by overseas employment. **Role of tagasalo** +-----------------------------------+-----------------------------------+ | Carandang (1987) | Tagasalo | | | | | | One who catches Refers to one who | | | takes care of the family, or | | | always comes to its rescue Feels | | | responsible for other people's | | | feelings. Feelings of self -- | | | worth is tied to her ability to | | | please others and make people | | | happy the need to care for others | | | is unconscious, indiscriminate, | | | and can be a compulsion. | +===================================+===================================+ | Udarbe (2001) | The tagasalo is a responsible, | | | caring, and dependable child who | | | takes charge in relieving tension | | | and resolving conflict in the | | | family. The tagasalo is the child | | | who comes in between parents, or | | | between | | | | | | parent(s) and siblings, taking on | | | the role of mediator and | | | regulator, takes | | | | | | control of the situation to | | | create harmony and order in the | | | family. | | | | | | From a family -- roles | | | perspective, family members | | | develop certain roles, | | | | | | one of which is the tagasalo | +-----------------------------------+-----------------------------------+ **Societal Influences** **Migration Effects**: Transnational families, with parents working abroad, experience emotional strains, particularly when mothers are absent. Fathers or other relatives often assume nurturing roles, though this shift challenges traditional gender expectations. **Technological and Social Change**: Urbanization and globalization have reshaped family roles, introducing dualcareer couples and highlighting the challenges of workfamily balance. **Media Impact**: Media threatens traditional values but is countered by strong family guidance and moral frameworks. **Familial Roles and Hierarchy in Filipino Families** **Father** Traditionally seen as the primary breadwinner and authority figure within the family. This role reflects the patriarchal structure common in traditional Filipino culture, emphasizing strength and leadership. **Patriarchal Leadership** Fathers are traditionally positioned at the top of the hierarchy, with their authority regarded as final. This hierarchical structure reflects the strong cultural emphasis on respect and obedience to male authority figures. **Mother** Central to nurturing and managing the household Mothers are seen as the \"ilaw ng tahanan\" (light of the home), symbolizing love, guidance, and emotional warmth **Matriarchal Influence** While fathers hold formal authority, mothers often exert significant influence within the family, particularly in matters related to children's upbringing and household management. **Children** Expected to respect and obey parents while contributing to the family's well-being. A strong emphasis is placed on utang na loob (debt of gratitude), where children are expected to support their parents in their old age. **Siblings and Age-Based Role** Older siblings, especially the eldest, are expected to act as role models and sometimes take on parental roles when needed. The eldest sibling may assist in caring for younger siblings, especially when parents are unavailable. Younger siblings are expected to show deference to older siblings, reflecting the hierarchical family structure **Parenting Styles and Authoritarian Tradition** **Older generations** traditionally follow an **authoritarian parenting style**, emphasizing strict discipline, respect for authority, and obedience. **Younger generations** influenced by globalization and education, are gradually adopting more **democratic and participative parenting styles**. For instance, they encourage open communication and allow children to voice opinions, a contrast to traditional norms. **Cultural Shifts and Modern Influences** **Older** prioritizes **collectivist values**, where family obligations and interdependence are central. **Younger** influenced by **modern education, media, and exposure to Western ideas**. This has led to changes in views on gender roles, discipline, and autonomy. more open to **individualism**, advocating for personal aspirations and freedom for their children. **Communication Styles** **Older** relying on indirect and implicit ways of expressing expectations or emotions **(e.g., nonverbal cues or \"pakiramdam\")** **Younger** more direct and open Children are encouraged to express themselves more openly compared to the restrained and deferential communication expected by their grandparents. **Discipline and Values Transmission** **Older** view traditional Filipino values, such as \"utang na loob\" (debt of gratitude) and \"hiya\" (sense of propriety), as essential and stress their continuity **Younger** while valuing these traditions, tend to balance them with newer values **like critical thinking and self-reliance.** **Generational Context in Filipino** **Parenting Boomers (1946--1964)** Parenting Style: The boomer generation in the Philippines likely adhered to a highly authoritarian style, reflective of traditional, collectivist Filipino culture. They prioritized obedience, respect for elders, and familial loyalty. **Generation X (1965--1980)** Parenting Style: Gen X parents began to experience the influence of globalization, education, and urbanization, leading to a shift from strict authoritarianism to a slightly more authoritative approach. While still valuing traditional Filipino values, they started to incorporate modern parenting practices. This generation witnessed political and economic upheavals, such as the Marcos regime, which instilled a sense of resilience and adaptability. **Millennials/ Gen Y (1981--1996)** Parenting Style: Millennials, shaped by the digital revolution and exposure to Westernized ideologies, are more likely to practice democratic or participative parenting styles. They encourage open communication and independence in their children. Dual-income households became more common, and fathers increasingly participated in caregiving roles. **Gen Z (1997--2012)** Parenting Style: While Gen Z is not yet the primary parenting generation, their experiences reflect the most significant shifts in parent child dynamics. Gen Z children are raised by millennial and Gen X parents who balance traditional Filipino values with modern parenting philosophies. The rising influence of technology, social media, and globalization has shaped how Gen Z interacts with their parents. The familial roles and hierarchies in Filipino families reflect deep-seated cultural values of respect, responsibility, and interdependence. These structures, while traditional in nature, are evolving to accommodate the changing dynamics of modern Filipino society. This evolution highlights the importance of maintaining harmony and emotional bonds amidst societal changes.