Colonizers have deeply rooted their identities within the countries they have taken over. At this point, various countries are amid the battle of retracing their identity and building their nation from there. However, each and every person must comprehend that this struggle by countries to build their own nation’s true identity does not simply mean despising and rejecting western thoughts or disciplines. This battle must involve truly understanding the nation’s identity and seeing the world through its perspective. In light of this need, theorists have relayed their knowledge by highlighting indigenization narratives in order to fully understand the world of the Filipinos. Indigenization narratives such as Sikolohiyang Pilipino, Pilipinolohiya, and Pantayong Pananaw truly reflect what it is to be Filipino as it takes into account the very ways of thinking and the embedded culture among Filipinos.
Sikolohiyang Pilipino is truly an effective way of understanding social phenomenon in the Philippine society due to the fact that it considers culture among the people. In fact, it is said that its main premises aim to deconstruct the Filipino mind’s way of thinking. In order to do that effectively, it is a good step to consider and include the cultural aspect in the process. Moreover, it also resurfaces the uniqueness of the Filipino identity in the process. For instance, the Filipino’s identity is very much seen as to how we understand the true meaning behind the context of ‘Bahala na’. To we Filipino, this phrase exhibits our determination and fearlessness as a way of competing no matter what the odd may be. Whereas in a western perspective, this may be understood in a much more negative sense of fatality. Filipinos also hold a different set of value systems. In class, the professor gave the example of how children of the west would have to ask permission to see their parents, whereas in the Philippine context, seeing your parents requires nothing because children are deemed as ‘Hindi Ibang Tao’. With these illustrations, there is a incredible distinction with how Filipinos think and this is what makes Sikolohiyang Pilipino a remarkable step in resurfacing the Filipino identity. Although, it must be noted that despite what Sikolohiyang Pilipino brings in order to understand the Filipino mind’s way of thinking, it should not immediately debunk the thought that western psychology can no longer be applied universally. One must consider the fact that many of the discoveries when it comes to how the human mind functions were actually discovered by individuals from all over the globe. Many of these individuals definitely used framework and methods which did not come from our country, however, there is truth to how they explain the different functions of the human mind.
Indigenization narratives such as Pilipinolohiya and Pantayong Pananaw also reveal a lot about the Filipino identity. In fact, Pilipinolohiya studies the world of the Filipinos together with their psychology and culture. This narrative views the Filipino world as a whole from the outside as it is studied and analyzed. Clearly, this narratives meshes very well with Sikolohiyang Pilipino as it aims to view the world through the lens of a Filipino by incorporating culture. In addition to this, the narrative Pantayong Pananaw creates an environment which intends to unite all Filipinos. It aims for a shared understanding that would hold on history and goal for the future. Despite the ideas brought about by these two narratives to fully understand the Philippine context and to build a united nation of Filipinos, there might be some challenges in the process due to the differing core ideas of the said narratives. Pilipinolohiya, although it studies the Filipino way of life with culture and psychology, it is still open to western theories and concepts as long as they are appropriate to fit the Filipino context. This poses a big difference with understanding Pantayong Pananaw because this narrative pushes to reject any ‘outsider’ ideas. The power of pantayo involves a discourse among Filipinos without including any outside participants’ perspectives. Given these, even if both narratives are pushing for the prevalence of a resurfaced Filipino identity, it’s going to be really difficult given that both exhibit different dispositions when it comes to ‘outside’ contributions.
Although the narrative for indigenization are not completely perfect, they are great contributions by theorists in order to highlight the Filipino’s true history, identity, and culture. Their ideas through these narratives establish some sort of frameworks that people from outside the country could comprehend and utilize in order to further understand the Filipino mind and social phenomenon in the Philippine context. As members of the academe, by fully understanding them, together with their flaws, we can continue to contribute to the ideas brought about by these narratives. To understand these narratives and to contribute to their improvement in the future exhibits our inclusion in the rigorous process, or should one say ‘battle’, in fighting for the value of the Filipino identity.