Rachel G. Bustamante and Darlene Alvina P. Tala:

Decolonizing Knowledge; Decolonizing the Social Science:
Issues, Concerns and Recommendations



The Cold War gave way to the boom of neo-colonialism. This was the period wherein relations with the different nation states were established, providing new alliances for more liberal transactions in terms of trade and binding treaties for security. As time goes by, more events foster the need for dependency and foreign relations. The worst result of this colonialism is the intellectual reliance of the developing countries. Philip Altbach noted in his article, Education and Neocolonialism, the difference of traditional colonialism and neo colonialism. He asserted that the traditional colonialism requires a direct political domination while the neocolonialism entails an influence in education and intellectual life. The prevailing manifestations that western values are imposed to us are the following: First, the paradigms that we use in our learning techniques in almost all colleges and universities are from them. Likewise, the text books commonly used in the classes are published in the foreign countries. Similarly, the academic fields and its themes chosen to be studied were all extracted from their program. Second, the medium of education or the language policy is after their verbal skill. As such, we become alienated from our own national language. Lastly, since the west is recognized to be the leading economic proprietor, they have the power to dictate the job market. And so, they have this capability to ingest what kind of courses should be demanded in a developing state. For example, since the market for nurses is extensive in their country, the majority of developing state tend to widen the nursing courses as to complement with the occupation demanded in the foreign state and thus, to be easily employed abroad wherein the opportunity of earning higher wages is more probable.

Having the notion of academic dependency, Syed Farid Alatas traced the history of such issue in economic dependency. He asserted that academic dependency is related to the global division of labour in the social sciences. Furthermore, he imparted that academic imperialism is a phenomenon that is analogous to political and economic imperialism whereas imperialism was understood as the policy and practice of the political and economic domination of colonial by more advanced nations. He noted that for the present day, academic imperialism is more indirect. In other words, the economic incapability of a state may also drive its intellectual realm to be more dependent to advanced nations. It is explicitly manifested in scholarship grants offered by the West for the scholars of the developing states because of the latter are inefficient resources to support the students. In doing so, the theories and practices that were passed on to the intellectuals were all West-based. Thus, profound connection and influence from the powerful nations were comfortably inculcated to us.

Allan Bishop supported Altbach and Alatas’ text by exposing the secret weapon of cultural imperialism embedded in the teachings of western Mathematics. Math is accepted as a universal knowledge wherein it is accepted to be valid everywhere. In Bishop’s article, he was bold to assert that through education, outsiders were able to promote Western culture. He emphasized the subjects in Math as a primary tool in advocating the colonization of the mind in a way that it was characterized to be general, thus it is widely accepted to be internationalized, and so, the Western European Culture pre-dominates the understanding of every individual. It was also a success for Bishop to incorporate the values of the West in the way that Mathematics is passed on to us in day-to-day basis. One of these values is rationalism, wherein it promotes individualism rather than holistic. This involves the hard-algorithmic rationality wherein it is narrowly conceived by scholars who are dominant in the intellectual realm. We are taught to forget that Math is not the reality, it is a mere convention whose contribution to its existence were chosen inadequately. The result or the output of the statistical method is a mere representation of various probabilities, thus, it is nothing exact. The second value is objectism. West presumes that objective knowledge is better than subjective knowledge, holding all other factors constant. Western Mathematics was perceived to be logical and ontological, thus it involves the principle of Atomism. With Math associated in atomism, we consider things to be separable and countable like human. Again, the promotion of individualism is found. It is a value that supposes the object to be separated from subject. Therefore, they believe that object can be manipulated and can contain different assigned values. The last value is power and control. They infer that objective knowledge gives oneself the power over the subject that he or she is studying. Being able to control gives rise to the power to predict. Moreover, if a person knows the initial condition, he or she may calculate the statistics very well giving that person the capability to predict the future. Going back to the arguments of Altbach, it is then true that through education, West was able to develop on us the false consciousness wherein these concepts and models become habitual and routine in our intellectual life.

In connection to this, we must consider the definition of our social reality. John R. Searle discussed the nature of the social fact that can be classified into two dimensions, being ontological and epistemological. Ontological is defined as science of “being” in general, the nature of existence and the categorical structure of reality while in the epistemic sense, social facts were regarded primarily as predicates of judgments. These two dimensions were again divided into two further dimensions which are the objective and subjective distinctions. In the ontological sense, objectivity enunciates that the mode of existence is independent of any perceiver or any mental state while subjectivity articulates things whose existence depend on their being felt or perceived by subjects. On the other hand, epistemically speaking, subjectivity means that the truth or falsity is not a simple matter of fact but depends on certain attitudes, feelings and points of view of the makers and hearers of the judgment whereas objective judgments are the facts in the world that make them true or false are independent of anybody’s attitudes or feelings about them.

The situation of intellectual dependency prevails in almost all of the least developed countries. However, for the purpose of specificity, it would be righteous to focus in the issue of the Philippines within this context. In doing so, we would like to incorporate the article of Randolf David regarding this same matter. He claimed that the situation of the Social Sciences in the Philippines is more likely to be severe since we were highly influenced by the American culture. Most of the studies done within the country were first and foremost funded and spearheaded by these outsiders. Secondly, the themes of the studies were all decided by Americans. Thirdly, the methodologies were imposed by them. Lastly, all of these were written in the foreign language and were actually published for their benefit. The point is, Filipino scholars were strongly influenced and controlled by the West. He stated that social science is important for the state to recognize and distinguish itself. However, social science must first be able to comprehend and realize its own characteristics and abilities. In doing so, the academe should be detached to the manipulative command of the hegemonic power.

To give further description of the issue, allow us to mention a specific circumstance by introducing a field in the social science department. In accordance to this, we will discuss the issues within the realm of Psychology. Psychology is a discipline which strives to understand human mysteries via behavior and the mind. Psychology as a product of neocolonialism brought us standards patterned to western societies – theories and methodology. As to give us a concrete example of psychology as a product of neocolonialism, let us trace the growth of psychology in the Philippines. From the year 1920 to 1950, Filipino psychologists were mostly engage in establishing independent academic departments and practicing institutes. In the 1960s, in which the formation of the Psychological Association of the Philippines (PAP) was the most essential defining moment in the history of Philippine psychology brought together psychologists from the different institutions towards a common purpose, that is to disseminate the result of their researches and present their findings for discussion. As psychology became the most popular major in the 1970s, it became a quota course. Not only because it became an alternative route to get a medical degree (B.S. Psychology) or a law degree (A.B. Psychology), further more as the demand for it increases, faculty members who were to teach the course were inadequate. The demand for psychology courses should grow parallel with faculty with advance degrees in order to supply the need in knowledge and expertise. In 1959, University of the Philippines Psychology Department grew from 2 faculty members when Alfredo Lagmay moved the department from the college of education to the college of liberal arts and sciences, to 26 full time faculty members. Among them there are only 13 who have doctorate degrees. Before the explosive growth of Psychology in the Philippines, students were confused and resistant to take psychology as their major field because its use and practice was not known. It has the connotation that being a psychologist only referred to as giving of advice to mentally challenged person (which is true) and it’s a shame to seek advice from them for the fear of being labeled to as a “deviant” or abnormal, thus psychology as a practice eventually declined and taken for granted.

One of its critiques lie on the structure of its methodology and theories for it was the westerners who were the proponents and the struggle of Philippine psychology to detach itself from this standard is very difficult because universities and colleges teach the course from this view. What are the consequences of being dominated from this intellectual bondage? Being under the power or western methodology and theoretical frameworks, we lose our identity as Filipinos. In real life situations, we cannot analyze our own society through western theories because we are very distinct, in accordance with our beliefs, customs, traditions and values. Inevitably, this is because most of Filipino Psychologists acquired their doctorate degrees in the US. Researchers begin within the premise of these theories and methodology, and in between, they incorporate scientific and instinctive knowledge about Filipino behavior, thus reforming these two to come out with explanations of Filipino behavior would give a subtle foundation. The attempt to revolutionize Psychological thinking triggered the establishment of Sikolohiyang Pilipino which has aims to standardize a truly Filipino psychology. Virgilio Enriquez, who facilitated this movement, proposed that the theories which would eventually be the tool for the course would be extracted from indigenous facts, and that these facts would be drawn together using indigenous methods. He insisted that linguistics, folklore and religion would be sufficient resources for deriving information for the Filipino psyche.

With these dilemmas that the least developed countries encounter, we then propose the following recommendations: First, in order to increase the number of competent mentors in the colleges and universities that offer psychology (and social sciences in general) as a field, the government should allocate sufficient resources for them, such as wage, for ensured full time living and to discourage employment abroad, likewise, for conducting their researches efficiently. Secondly, for a true Philippine psychology to grow, theories and methodology should come from our unique identity as Filipinos, deriving from our own folklore, custom, traditions and language. Researchers should encourage their fellow researchers to study specific areas that concern our nation’s being and chaos. And researchers should note the urgency to document and realize the studied lives and identities of diverse cultural groups in the country, also to assert and endure the struggles in keeping these publications alive in order for the nation to appreciate the significance of the social sciences for the country. Reflections and evaluations or researches should be based on our own terms; it should be evaluated within our history, to put into context the social science knowledge where Filipinos can readily understand and become aware of it. Third, would be the widespread acceptance of this proposed Philippine Psychology Methodology by the practitioners themselves and encourage them to help strengthen this tool. Fourth, educational systems of Universities and colleges that offer psychology as a major field should provide journals and textbooks with adequate Philippine data. Together with this, they should offer good facilities and ensure that the faculty members who will educate the students are truly qualified and to further define their profession’s nature.


References:

Bautista, Ma. Cynthia Rose Banzon, “The Social Sciences in the Philippines: Reflections on Trends and Developments”
Tan, Allen L., “Philippine Psychology: Growth and Becoming”

Michael David S. Casignia:

Decolonizing Knowledge
(Issues, Concerns, and Recommendations)

I. Integration and Issues

It has always been the crucial part of human nature to ask about his/her surroundings. Our inquisitive nature drives us to a seemingly perpetual acquisition of knowledge. However, knowledge, as we had been educated from the time that we first went to school up to the present, is utterly embedded with cultural values and is colonized by hegemonic powers. Hegemonic powers had used and still is using education as a way to colonize nations especially developing ones in a clandestinely indirect fashion. The article of Philip Altbach entitled “Education and Neocolonialism,” shows the role of education in subjugating the colonized countries in the past as part of the past imperial powers’ colonial policies. Altbach argues that such practices by these imperial powers are still present; however, no direct political control is involved although some aspects of domination remain. This evolved colonialism is what he called neocolonialism. In neocolonialism, the manners/ways of thinking of people are the ones being colonized by forcing the Third World nations to become dependent on western ideas, paradigms, and theories that are pretty much loaded with their cultural values. An example of this is Alan Bishop’s Western Mathematics: The Secret Weapon of Cultural Imperialism. According to him, mathematics which is believed to be universal and culture-free is actually laden with western cultural values namely objectism, rationalism, and power and control. The saddest part is that not only mathematics but even the various disciplines of the social sciences are being used as a tool in spreading western thoughts thereby intensifying neocolonialism. John R. Searle’s Is there a Crisis in American Higher Education elaborates the current situation of the social sciences by introducing two antagonistic factions: the traditionalists on the one side and the multiculturalists on the other. In his article, he expounded the points of the traditionalists of cultural emancipation, rationalism, and elitist in a sense that higher education is the relentless quest for intellectual quality, and the views of the multiculturalists or anti-traditionalists of multicultural representation, equality among culture both morally and intellectually, and WASPEM domination. However, Searle later conceded the traditionalist views. Syed Farid Alatas on the other hand, explained academic dependency and the division of the labor in the social sciences in a global perspective. According to him, academic dependency has become pandemic encompassing transcontinental borders, from the social sciences peripheral power consisting of the US, Great Britain, and France, to Third World developing nations and even other first world nations such as Japan, at least in terms of paradigms and theories. The division of labor in the social sciences on the other hand, is explained as dichotomized: theoretical, other country studies, and comparative for the first world, while, empirical, own country and single case studies for the Third World. Such dependence on social scientific ideas and the dichotomy of the division of labor in the social sciences is further explained by Randolph David’s Ang Pagkagapos ng Agham Panlipunang Pilipino. David argues the Filipino social scientists’ dependence on western ideas and paradigms in analyzing Philippine societal problems and that most of the social scientific papers that were meant to diagnose the perennial problems of the Philippine society were either catered to the American interests, done by the Americans themselves, or tried to preserve the prevailing status quo during those times. According to him, western social scientific paradigms and ideas are embedded with western cultural values that are different to that of the Filipino’s, that is why using such paradigms and ideas are inappropriate in understanding and answering the problems of the Philippine society. The differences of cultural values can be attributed to Searle’s account on brute facts and institutional facts. Accordingly, such values are created by institutions and such institutions are created by the intentionality of individuals. Values are after all, institutional facts and not brute fact (ie, facts independent of human institutions). And since the different societies create different human institutions, and in turn create different institutional facts, the question now is whether a certain institutional fact (eg. A value-laden knowledge) is enough to explain and answer different institutional problems (eg. Societal problems) of different cultures.

II. Recommendations

Academic dependence and neocolonialism are results of the past colonial practices as well as the economic dependence of the Third World to the First World. Even Altbach recognizes the immediate end to neocolonialism especially in education is rather far-fetched. An immediate renouncement by developing nations of western thoughts will lead only to a retaliation of western countries in economic terms. What the developing nations can do now is to ease their dependence on western knowledge. I agree to Bishop’s suggestions of the three levels of responses in western mathematics: 1) the use of ethno-mathematics (or indigenous knowledge), 2) cultural rebirth, and 3) the re-examination of the whole history of western mathematics (or other knowledge which claims to be universal). But these three levels of responses should be applied in a wider scope encompassing the social sciences, the humanities, and the physical sciences. I also concur with the views of the multiculturalists that we have the rights to know our own identity. The view is also conceded with respect to the issue that the social sciences should be multicultural. This is due to Randolph David’s view that the task of the social sciences is to analyze the structural features that allow social movements in the society as well as to have a deep grasp or understanding of oneself or one’s own identity. Social science peripheral powers should best of all, know that western methods, ideas, and paradigms cannot solve the different problems of different societies. This is because in order to understand and solve a societal problem, a social scientist must look deep inside and should have a greater understanding of the culture and language of the society that he/she is studying. A culture free paradigm or thought, whether it really exists, cannot solve a societal problem that is deeply rooted in cultural value. Now, the greatest task or challenge is on the educational system and the national university of every country. Since the most important function of education is not information or knowledge but formation (ie. Identity formation) and the task of every national university is to understand and at the same time preserve the identity of its country’s heritage.

Jackie Lyn A. Ramos:

Issues in Anthropology

Integration of the Concepts:
>>>>> “Western Mathematics…” (by Alan Bishop) proved that even Mathematics, the subject which often considered as universal and least culturally loaded is subject to imperialism by the Western superpowers. The author greatly encouraged us to be critical in thinking, not just easily persuaded by the thoughts of Western scholars. As the saying goes, “Don’t judge the book by its cover”, we should not look and get mesmerized to the seemingly perfect cover presented to us by the West. Let’s flip all the pages until the end, keenly observe them, and really read between the lines. This is also true in the article Ang Pagkagapos…, its only focus is on the field of Social Sciences. Another reading, Education and Neocolonialism and Academic Dependency…, a new view of ‘colonialism’ was introduced, what we call the “colonization of the mind and culture”. This is worse than physical colonization because majority of the people are not aware it is happening to them. In addition, a new definition of ‘power’ occurs that power is pleasure. People now enjoy the power imposed to them, meaning desire for change may not happen. In Is There a Crisis... is again used by the West to their campaign towards imperialism using the concept of “Liberal Education”. Lastly, the article The Building Blocks of Social Reality answers the question, ‘What is reality or more specifically social reality’? It says that social reality is created by us humans for purposes and seems as readily intelligible to us as those purposes themselves.

Issues in Philippine Anthropology
>>>>> First, is the issue of Ethnicity, what really constitute it? Ethnic identity is defined by self-ascription and, more tenuously, ascription by others.[1] In the material culture, wherein the way people dress, and the mode of thinking that to wear ethnic dresses is synonymous to putting a “costume”, which means that it is no longer possible to distinguish ethnicity by the way of dressing because this, too has changed. Moreover, even the architecture of the house, diet, and language were greatly influenced. These widespread socio-cultural alterations underline the need for the redefinition of what comprises ethnicity itself since classic anthropological parameters no longer work. Another problem is the increasing poverty, narrowing livelihood opportunities, and a declining of natural and cultural resources among the indigenous people. Like in the provinces of the Autonomous region of Muslim Mindanao (ARMM) and parts of central and western Mindanao posted the “highest poverty rates and the lowest literacy rates and are way behind in human development indicators.
>>>>> Another issue is the effect of Globalization in the cultural area. Globalization causes the great danger of cultural disruption. The mere introduction of Christianity and Islam has wrought disorder on indigenous cultures and continues to do so. The replacement of the indigenous forms of leadership by the national civil political system has redefined alliances and relationships even in small communities. Globalization will result in an exponential increase in the contact with other forms of cultural influence that will certainly affect local cultures, unless controls to soften impact are set in place. Third issue is on the technologies used in conducting research. For example in archaeology (branch of anthropology), plotting maps and analyzing findings or data were manually done here in the Philippines wherein they are supposed to be technologies used in conducting this activity. Radiocarbon dating, which is an important component of an archaeological endeavor, still needs to be done abroad and most of our archaeological sites are dated by relative dating, which is not exact and has wide ranging period.
>>>>> Lastly, the theories, concepts or ideas found in both elementary and secondary books regarding our prehistoric culture and racial origins. Popular example of this is the “inland push theory which is already debunked by scholars by still is used in teaching in various schools especially on rural areas.

>>>>>Recommendations
>>>>> First, on the issue of Ethnicity, we should really help in the process of information dissemination for other people to be aware of the true conditions of the indigenous people. The government should also make greater efforts on how to improve the lives of the minority; the IPRA must really change in favor of these indigenous groups. Equal opportunity in education must be on the priority list as well as equal opportunity in work. NGO’s has also vital part in addressing the needs of indigenous groups, continuous research on them and putting it into paper will also be a great help because people that will read it can be enlighten to help. Even the Constitution mandates the development of culture. When the tradition is preserved, culture change is repressed. When cultural development is attended to, tradition cannot endure.
>>>>> In the issue of Globalization, urgent programs for protection, conservation and documentation must be put in place to save whatever there is still that can be acted upon. This phenomenon is not that easy to solve because it seems now that it is still inevitable. However, we can we can show our appreciation to the culture of the minorities by helping these minorities understand the true value of their own culture in their lives and promoting it to other people. We also need to stop criticizing our cultural traditions.
>>>>> Moreover, on the issue of lack of technologies needed for research, the government has the main role in addressing this. The budget allocated for research must be really increased for this need to be acted upon. The private sector, especially those who are financially blessed should also help answering this need. In doing so, much research will be done easier and a lot faster, and eventually we will appreciate more our country, our history because we can now have true understanding of our heritage. Having better knowledge of our prehistoric past will give us more wisdom about our ancestors, what were their established patterns of thoughts, feelings, actions, and aspirations. It represents their accumulated achievements before their overexposure to external cultures. Knowing these achievements will give us a new sense of identity with and pride in our heritage. It will also restore our dignity as people.
>>>>> Last but not the least, on the issue of wrong theories/concepts found in books that are still used as a medium for teaching in the elementary and secondary, government must really allocate substantial amount for the eradication of all these books and print an accurate book to help students understand true prehistoric pas at their early age. Today, NGO’s continuous to collect funds to change the books and were conducting seminars addressing this issue. I hope that our government will take its part to help to attain its goal soon.
>>>>> Let us put our biases aside and critically examine the events that have damaged our appreciation of our past culture. This will prepare us to better understand the reason/s why we need to free ourselves from the idea that, as some earlier writers have said, “We have no cultural roots to stand on”, actually, we have.

REFERENCE:
[1] Dr. Jesus Peralta, Tenacy of Identity or Where are the People?, http://www.livinginthephilippines.com/philculture/culture&arts/tenacity_of_identity.html, accessed on July 21, 2007.

Rosanna S. Ligason and Ann Michelle A. Maico:

“Decolonizing Knowledge, Decolonizing the Social Sciences: Issues, Concerns and Recommendations”

>>>>> Neocolonialism is at its best in influencing the educational system, particularly in the schools of developing countries. Generally, today’s education has been heavily influenced by the West, thereby, strengthening Western imperialism. In order to resolve such dilemma, Philip G. Altbach proposes that the way to combat this serious concern is the change of consciousness. He argues that “only when an adequate understanding of modern neocolonialism in its many facets is achieved will [it] be possible to change the domination of West over East to a more equitable arrangement in an increasingly interdependent world” (Ashcroft et.al:1995:456)
>>>>> Western mathematics has been presented as universal and value-free intellectual enterprise as exemplified by it’s abstract and generalist orientation (Bishop:1995,n.p.). Has the term Western been equated with universal on recent times? Allan I. Bishop puts it that “all cultures have generated mathematical ideas, just as all cultures generated language, religion, morals, customs and kinship systems” (Ashcroft et.al:1995,n.p.). the claim of Western mathematics ideas are human constructs and therefore, products in its own milieu. The resistance towards the universality of mathematics is possible, according to Bishop, by means of a cultural rebirth or reawakening of the formerly-colonized countries and the call for indigenization of mathematics, which is appropriate to a particular culture (Bishop:1995,n.p.).
>>>>> In the academe, there have been serious disputes as to what type of education will be given to students – whether we adopt the traditional conception of liberal education or multiculturalism. Then we ask the question: what should constitute the CANON? The current curriculum is undeniably biased towards “The Classics” since they are filled with Western scholars (from Socrates to Wittgenstein), leaving an ample room for non-Western but equally important thinkers (Kurzweil & Philips:1994,230-231). Allowing alternative teaching from both Western and non-Western thinkers may serve as the means for proper representation on the diversity of scholars. Al alternating presentation or discussion on both sides leaves a space for intellectual creativity among students and ultimately to the whole intellectual community. The aim of education should be extensive and accommodating to all kinds of knowledge and scholars from all walks of life.
>>>>> The problem of academic dependency in the social sciences is intensifying and that Syed Farid Alatas provided some suggestions as to how to block them. He said that there should be an in-depth research concerning academic dependency, both in its theoretical and empirical sense. The problem must be addressed to students, academicians and the general public through “teachings, publications and international conferences.” Problems like these must not be merely discussed but immediate ACTION is needed. S.F. Altas stresses that we should take up measured to combat these issues. One way of doing this is not to solely depend on Western classics but we should pay attention to the equally enriching non-Western writings (Alatas:2004,609). Such movement can further be magnified if there exist a regional association among third social scientists. Through this, social scientists can address their concerns regarding academic dependency and academic neocolonialism (Ibid;610).
>>>>> A movement on de-colonization the field of Filipino Social Science has been chartered by Randy David as well as other notable scholars such as F. Landa Jocano and Zeus Salazar. There is an urgent call for regional studies in order to identify structures that inhibit initiatives on indigenizing Asian Social Science, as a replacement and response to the universalist and Western-oriented Social Sciences. Translating technical terms in their own language is a step on putting into context the practices that have been interpreted merely from the etic point of view (David:1977,96-97). The hegemonic character of the so-called ‘imported’ social science has been normalized to the extent that schools become sub-sectors of the economy’s demand for labor. Thus, education is no longer the vehicle for the quest for knowledge; rather, as means for economic stability. This prevailing ideology has to be erased to as not to lose our own cultural identity and our passion for knowledge.





II. Issues and Applications:

The Other Side of History

>>>>> One of the disciplines in the Social Sciences, which is currently plagued by criticisms especially from the past-modernists, is History. Post-modernism, as a recent school of though, has been notorious in questioning the very foundation of History. They argue that historians merely fabricate the historical facts presented in History textbooks. They even question the methodology employed by historians.
>>>>> History is condemned for sustaining the male-centered; Anglo-Saxon; political oriented; elitist grand narrative which marginalized women, indigenous peoples, and the importance of local histories. Women, generally, have been forgotten in history. This is the result of Spanish colonization which stresses patriarchy, that is, men are preferred over women. It has been said that the Regalian Doctrine intensified such ideology wherein women were ‘locked’ in their homes and they were confined to the domestic sphere, serving as a loyal wife to her husband and a devoted mother to her children. She was also deprived to participate in the male-dominated and socio-cultural affairs. Is the essence of woman limited to this?
>>>>> As an alternative to the male-centered history or “Great Man’s History”, scholars (particularly historians) must advocate themselves in various researches that would truly emancipate the women – highlighting HERstory. In this way, we do not only empower women but we have come to decolonize our thinking about the role of women. The “Great Man’s History” must at once, be set aside for this is the dominion of the male elite. As social scientists, we have to pay considerable attention to the masses for they not only constitute the bulk of the population; they are the true actors of humanity’s existence who are capable of challenging the Establishment. It has also been a trend in History that significant personalities are given due recognition. For example: History tells us that it was Shah Jahan who built the Taj Mahal, a colossal mausoleum for his favorite wife, Mumtaz Mahal. But if we look closely, it was not really Shah Jahan who literally built it, it was his servants who erected the infrastructure and not the prince himself. Thus, we should observe a “history of plurals” to further capture the truest essence of history.
>>>>> We also have to get rid of the Manila-centric and generalist Philippine History. In the book, “Philippine Social History: Global Trade and Transformation”, John Larrin maintains that “since the Philippines was overwhelmingly rural, the history of the provinces…would have to be written before the national history could be complete”1. The Manila-centric theme of history further justified the notion that the center is ‘civilized’ and developed while the peripheries are ‘uncivilized’ and undeveloped. The history of the indigent people are left unstudied and furthermore, their ‘peculiarity’ among the cave peoples left the former be marginalized with unheard voices. Indigenous people must not be laughed at; instead, we should praise them for the resistance in fighting against foreign intrusion.
>>>>> The writing of history (historiography) is primarily on the author’s positionality and interpretation towards the events that took place. Most of the developments used as primary sources for History textbooks are written by the Spaniards who have the tendency to be biased against the Filipinos. Spanish chroniclers claim that the indios (Filipinos) are lazy since they love to sleep. In actuality, this is not laziness but siesta that serves as a rest for the Filipino masses who worked very hard under the heat of the sun.
>>>>> In analyzing these data, we have to be critical and not to be passive recipients of the information provided. We also have to be conscious in reading historical and literary texts for Edward Said maintains that “representation reproduces logic of subordination that endures even after former colonies gain independence”. He went on by arguing that knowledge and power are seemingly interrelated. He also challenged “the ideological assumption of value-free knowledge and show that ‘knowing the orient’ was part of the project of dominating it.”

Notes
1 Introduction: The Social History of an Archipelago by Alfred W. McCoy (p.3)
- Readings provided for the History 110 class
2 http://plato.stanford.edu/entries/colonialism
In the article, “Colonialism”, published in May 9, 2006 (Tuesday)
STANFORD ENCYCLOPEDIA OF HISTORY (n.p.)
3 Ibid.

Patricia Mae Belle A. Cabiling:

Theme: Decolonizing knowledge, Decolonizing Social Sciences: Issues, Concerns and Recommendations


>>>>> If there would be a question which could cover all the readings that were discussed and presented to us, it would be: Are the countries that were once colonized truly independent? Then, after this, it is possible that one would question what kind of method of colonizing is being applied in a particular country. One good example that is given is the education system in general of those countries that was once colonized and as of now considered as developing countries. According to Philip Altbach (1971, 452), before countries were being conquered by direct political domination of one nation over another area, this is what he called traditional colonialism. However, now what is being applied is neocolonialism which indicates the impact of advanced nations on educational systems and intellectual life and it is not only a partly planned strategy to influence developing countries but at the same time to continue what they had already started. Another author who has the same concern is Syed Farid Alatas (2003, 600), he stated that imperialism is the same as colonialism and he continued by mentioning that one can refer to academe as imperialistic and that academic imperialism is the same as political and economic imperialism. Both of these authors are only telling us that the means of conquering a country has now evolved.
>>>>> Education is now seen as a new way of colonizing. In line with this, Alan Bishop (1990, 72-74) had mentioned 3 mediating agents in the process of cultural invasion of countries by western mathematics. Education is one of those agents and is seen to be the most powerful and most subtle mediating agent. One particular subject that was discussed was Mathematics which was perceived to be a secret weapon for imperialism. Many had believed that mathematics is universal and culture-free; one reason of this is because it is universally valid. Nevertheless, one must be aware that mathematics is an idea therefore it was constructed by humans and thus it is greatly affected by the culture of those individuals. Unlike science particularly math which is considered as objective, social scientists try to pattern their own studies to sciences so that it would be universally valid and accepted therefore also objective. John Searle (1995, 8) had discussed objectivity and also subjectivity in both epistemic and ontological sense. In his other essay, Is There a Crisis in American Higher Education (1994), he focused on the debate whether liberal education (traditional) should be replaced by multiculturalism through presenting the assumptions of the ‘defenders’ and ‘challengers’ of the tradition.
>>>>> In the Philippine setting, Randolf David (1976, 93-94) emphasized the importance and the situation of social sciences. He had emphasized that we, Filipinos should focus, research and understand more of our own situation and culture. However, this is not possible unless we are free from the American way of thinking which is continuing poisoning our own knowledge and understanding.
>>>>> There are various issues that I would like to discuss and it would be Psychology in particular. I think that except for Economics, Psychology is another social science which is really imitating the ‘science’ way. Almost everything that could be learned from psychology is from western countries. Books, journals, authors, research methods are western oriented. Even theories, stages of development, psychological tests and concepts are western based. The terms that are being used by psychologists are every now and then, discriminates people especially those from the developing countries.
>>>>> The Philippines is a country which has been colonized for a long time and in a way it is obvious that advanced nations, which are mostly colonizer, still influences us. The bad part of this is that the kind of colonizing is more subtle. They used education as a means of greatly affecting developing countries’ culture. It is hard to win in this kind of battle if we are not aware of what is going on. Therefore, basically the citizens of the developing countries should be reminded that we must be more cautious about what is being presented to us.
>>>>> There are some recommendations that I think would be helpful so that we could decolonize knowledge especially knowledge in the social sciences and these recommendations are more or less alike in our readings because I also believe that what they are trying to make us do is really helpful. I recommend that we should be more interested in our own culture. In this way, we would be able to depart from the culture of other countries. Next, as I said earlier we should give more importance or focus to social sciences so that we could analyze situations, individuals, society, and other things better. Not only individuals or small groups of people should give importance and focus on the social sciences, simultaneously the government should also be concern. The government’s concern could be shown by making programs and conducting researches that would be beneficial to the citizens of the said country and not to other countries. It would also be of great help if we could have more advanced technology and have more resources in sciences. I would also like to add that social sciences should be offered and be known to other schools. It would also be better if there are high schools which could offer an introductory course not only on economics but to other social sciences and also philosophy. There is another way in which the government and other institutions help, that is they should make the public aware by having forums, I believe that ignorance to this kind of issue would make things worsen. Another practical way is by making the social scientists generate more ‘local made, local based’ books, journals and researches and even if it is hard, we should try and be able succeed in developing theories and concepts that are applicable to our culture. Lastly, we should have more individuals who would want to advance and pursue their studies in the social sciences and not at all study what is in trend today like nursing, and when these said individuals had finished they should be more interested in working in their own country rather leave the country. There are a lot of ways but what is important is that individuals should be aware of what is happening.-

Juvy Lyn Cuaresma, Kaye Frances Marzo, and Christine Joy Umali:

Tema: Pagdekolonisa ng Kaalaman: Pagdekolonisa ng mga Usapin Ukol sa Agham Panlipunan

Diskurso sa Sikolohiyang Pilipino
(Behavioral Psychology)

>>>>>Nagdulot ng pagkamulat sa kulturang dayuhan ang pagsakop ng mga kolonisador sa Pilipinas. Higit pa rito ang impluwensiya sa kaisipan at pag-uugali ng bawat mamamayan na siya ring nagpasa ng kamalayan sa mga sumusunod na henerasyon. Ang edukasyong Pilipino ay nababatay sa edukasyon ng mga dayuhan lalo na ng mga Amerikano na siya ring nagpakilala ng pormal na edukasyon. Hanggang ngayon, sila pa rin ang namamayani sa bawat asignaturang ibinabahagi sa kalakhang populasyon ng mga mag-aaral at modelo ng mga tagapagturo sa mga paaralan. Sila pa rin ang batayan ng paraan ng pagtuturo sa ating bansa. Halimbawa nito ay ang pagkagapos ng kamalayang Pilipino lalo na sa Agham Panlipunan na dapat ay nakatutok sa pag-unlad ng sariling bansa at pagkilatis sa mga isyung panloob.

>>>>>Ang Sikolohiyang Pilipino, partikular sa larangan ng behavioral psychology kung saan mas pinagtuunan ng pansin ang mga Kanluraning ideya sa pag-aaral ay nababalot ng diskurso. Lingid sa kaalaman ng karamihan, mayroon tayong sariling sikolohiya na nababatay sa ating kultura na nararapat din lamang na lapatan ng sarili nating punto de bista. Dahil hindi natin ito napagtutuunan ng pansin mas pinalalawig natin ang ideolohiya at kaugalian ng taga-Kanluran. Ang mga ito ay naghuhubog sa mga henerasyon ngayon kung kaya’t unti-unting napapalitan ang kuturang Pilipino. Nakikita natin ang mga ito sa akademiya na kung saan kaunti lamang ang mga reperensiya na galing sa ating bansa at kung mayroon man, marami sa mga paaralan ang mas pumipili sa ideolohiyang galing sa Kanluran. Ito ang dahilan kung bakit wala sa kamalayan ng karamihan ang tahimik na pagkolonisa ng mga naghaharing-uri at naipasa na nila sa atin ang kanilang kultura na kung saan naging batayan na ito ng pagiging perpekto. Ang mga kaugaliang ito, gaya ng rasyonalisasyon, objectism, kapangyarihan at kontrol ay nagsasabi ng pagiging universal, hard, algorithmic at pagiging malakas ang dating. Subalit ang pagiging universal naman nito ay nagdudulot pa rin ng hindi pantay na pagtingin at nababalot ng pulitikal na usapin sapagkat ito ay mismong ugali nila. Ang edukasyon bilang isa sa pangangailangan ng bawat isa ay naging arena ng mas malawakang tunggalian ng kultura. Ang Sikolohiyang Pilipino bilang halimbawa ng isang disiplina ng Agham Panlipunan ay napapalooban pa rin ng Kanluraning teorya. Sa kadahilanan na ang nagsimula ng nasabing disiplina ay mga taga-Kanluran, nililimita naman natin ang sarili nating mga karanasan at kultura sa paghubog at pagpapaunlad ng nasabing disiplina. Halimbawa, hindi natin maaaring gamitin ang teorya ni Freud at iba pa sa pag-interpreta ng mga pag-uugali o analisis sa ating mga nakagawian. Datapwat, may mga pagkukulang ang ibang mga teoryang Kanluranin, patuloy pa rin natin silang tinatangkilik at ginagamit sa ating mga ginagawang pag-aaral. May mga kaugalian tayong naisasantabi dahil sa paggamit natin ng mga teoryang ito na hindi naman lahat angkop sa ating kultura. Nababalewala sa pag-aaral ng mga taga-Kanluran ang panloob na etika ng bawat bansa sapagkat ang kaugalian ng isang indibidwal ay nabubuo sa mismong etika o paniniwala na kinalalakhan nito.

Rekomendasyon:

>>>>> Ang pagkagapos ng mga disiplina sa Agham Panlipunan ay dapat na pagtuunang pansin ng mga nasa akademiya sapagkat ito ang huhubog ng kaisipan o kamalayan ng mga susunod na henerasyon. Bukod pa rito, ay ang pagkalimot sa sariling kultura at dapat na basehan ng tama o mali.

>>>>> Una, kinakailangan kahit paunti-unti ay mabura ang pagdepende sa ideolohiyang kanilang ipinapakilala lalo na kung ito ay hindi naman naaayon sa ating paniniwala at kultura. Sapagkat ang patuloy na pagtangkilik nito ay nagdudulot ng hindi pantay na katarungan sa indibidwal na kinikilatis.

>>>>> Pangalawa, kinakailangang ituon ang mga pag-aaral sa bansa at hindi sa bansa ng mga dayuhan at bigyan ng angkop na pagsusuri ang etika ng bawat rehiyon o di kaya’y maaaring ibase ang karakter ng isang indibidwal sa grupo na kanyang kinabibilangan.

>>>>> Pangatlo, dapat naaayon sa ating kasaysayan ang mga pagsusuring ginagawa at hindi sa karanasan ng ibang bansa hinggil dito. Maari din na ihalintulad subalit, hindi sa pamamaraang maging batayan na ng pag-aaral ang mga teoryang kanilang inihahatid. Maari naman tayong gumawa ng pag-aaral na ang pamantayan ay ang sarili nating ideolohiya. Hindi dapat tayo magpalinlang sa mga opinyon galing sa labas.

>>>>> Nararapat rin na mas gamitin natin ang sariling wika sa pagtuturo nito. Ang paggamit natin sa sariling wika kasi ay nagbibigay kahulugan sa mga interpretasyon na lalabas sa ating kaugalian dahil mas nararamdaman natin ito.

>>>>> Kung ating pagtuunan ng pansin ang mga ito pwede tayong makipagsabayan sa mga Kanluraning ideolohiya. Maaari rin natin pairalin ang coo-petition upang malabanan ang naghaharing gahum na bumabalot sa ating bansa. Ang coo-petition na ito ay ang pakikisama at pakikipaglaban. Malaki ang bahagi na ginagampanan ng mga bansa sa buong mundo at sa panahon ngayon ay mahirap humiwalay sa daloy ng edukasyon. Bawat taon ay patuloy ang paglago ng sector na ito. Ito rin ay naging mas mahalaga na sa mga buhay lalo na ng kabataan.

>>>>>Sa sitwasyon na mayroon ang ating bansa, na paruot-parito ang dloy ng mga impormasyon at balita, nahahalina ang mga kabataan sa mga prinsipyo na pinamamalas ng mga taga-Kanluran kung kaya’t mas binibigyang pansin nila ang edukasyon na galing sa labas kaysa sariling mga manunulat o mga modelo sa sektor ng edukasyon.

>>>>> Ang pagbibigay pansin na rin ng pamahalaan para sa pagpapabuti at pag-unlad ng disiplinang ito ay makakatulong sa pagsulong ng Agham Panlipunan at makilala na rin sa ating bansa ang Sikolohiyang Pilipino at mga taong nasa likod nito na siyang nagbibigay halaga sa kulturang Pilipino.

>>>>> Subalit hindi maikakaila ang paggamit pa rin ng mga ito sa teorya na galing Kanluran, maaari naman nating bigyang halaga ang sarili nating kultura habang sa paggamit ng kanilang ideolohiya upang mapalago ang sa Sikolohiyang Pilipino ngunit kinakailangan rin na hindi ito nababatay sa kanilang ideolohiya.

>>>>> Hanggat hindi pa huli ang lahat, may oras pa para umunlad sa sariling bansa, sa sariling kultura. Ang mga disiplina sa Agham Panlipunan ay kinakailangang lapatan ng makabayang pananaw upang magkaroon ng kabuluhan ang sarili nating mga pag-aaral.

BIBLIYOGRAPIYA

Constantino, Renato. Ang Lisyang Edukasyong Pilipino.

Hanna Pinky Villanueva and Naessah Verano:

Ang Pagkagapos ng Sistemang Akademya sa Pagtuturo at Pag-aaral ng Agham Pampulitika

Ang pangongolonya ng mga bansang Kanluranin sa ibang bansa partikular na yaong mga bansang sinasabing bahagi ng ‘Third World” ay malaki ang papel na ginampanan sa kasaysayan ng buong mundo. Malaki ang naging epekto nito sa sa mga nakolonyang bansa. Sinasabi umanong malaki ang naitulong ng mga nangolonyang bansa sa mga nasakop nitong paganismo at barbarikong mga bansa: mula sa pamamahala, kalakalan at higit sa lahat sa edukasyon na di umano ay pinakamaigting na naimpluwensyahan. Ngunit,sinikap ng mga nakolonyang bansa na mabawi ang kanilang mga kalayaan . Ngunit matapos nnilang makamit ang mga ito, ang mga bagay ay hindi na maaaring maging katulad muli ng dati bago pa sila sakupin. Pisikal na malaya ang mga bansang ito ngunit ang kaisipan at mga pagpapahalaga ay patuloy na nakagapos at di makaalpas sa impluwenysa ng mga Kanluranin magpasahanggang ngayon.

>>>>>Hindi maitatatwa ang impluwenysa ng kanluranin sa akademya.kahit na ang mga sinsabing natural sciences ay hindi masasabing puro at obhektibo. Tulad na lamang ng matematika. Hindi lang ang Kanluranin ang may sistema ng numero kungdi bawat kultura at bansa ay may natatanging paraan o sitema ng pagbibilang o numero ngunit ang number system lamang ng Kanluranin ang ating kinikilala at tinatangkilik Ang mga one (1), two (2), centimeter (cm), kilometer (km) at pounds (lbs) ang nagsilbi nating pamantayan ng pagbibilang at ginagamit ng malawakan.Bata pa lang tayo, ito na ang mahigpit na itinuturo at masusing binabantayan ng ating mga magulang. Mukhang payak ang mga numero ngunit kung tutuusin ay malaki ang naidudulot nito sa ating paraan ng pag-iisip at pag-uugali. Halimbawa, kadalasan nating makikita sa mga sanaying aklat ang mga 1 apple + 1 apple= 2 apples. Sa paggamit ng mga salitang mansanas, naituturo na sa atin ang pagtangkilik sa produkto ng mga Kanluraning bansa at pag-iisip na anumang bagay na mula sa kanila ay kanais-nais at nararapat tangkilikin. Bukod pa rito, itinatanim din sa atin ang pagiging rasyunal at mekanistiko kung saan iisa lang ang maaaring pagsagot sa mga ganitong problema.

>>>>>Ang mga libro rin na ginagamit sa eskwelahan ay kadalasang akda ng mga kanluraning iskolar. Sa pag-aaral ng panitikan, ang mga classic works nila Plato, Aristotle, Machiavelli, Shakespeare, at marami pang iba ang siyang madalas na ituro sa atin. Ang kanila ring mga akda ang nagsisilbing standard o panuntunan natin sa ating mga gagawin. Maliban pa rito, naging patakaran na ang paggamit ng salitang Ingles sa maraming paaralan:sa pagsusulat at pananalita. Meron din tayong asignaturang Ingles na sinsabing ‘ang natatanging daan sa ating pag-unlad’. Hindi totoong mababa at makitid ang karunungang makukuha sa Filipino. Pakulo lamang ito ng mga maka-English na naniniwalang hindi tayo uunlad kung hindi tayo marunong mag-English. Ang tunay na karunungan ay yaong lumulutas sa pangangailangan ng tao, yaong nagagamit niya para mabuhay.May sarili na tayong teknolohiya para mabuhay at magsarili. May nalinang na tayong paraan ng agrikultura at mga industriya para masagot ang ating pangangailangang pangkabuhayan.Intelektuwalisado na ang ating wika noon pa man. May mga salita ito na naglalaman ng mga katutubong kaalaman sa pilosopiya, politika at teknolohiya. Totoong may sapat na kakayahan ang mga Pilipino na makipag-ugnayan sa mga dayo ngunit maliwanag pa sa sikat ng araw na hindi natin makakamit ang tunay na sariling kamalayan kung patuloy tayong walang kakayahang makipag-ugnayan sa sarili nating mga kababayan, ang ugnayan sa mamamayang nananawagan ng pagababago.

>>>>>Mapupuna nating karamihan o minsan pa nga ay halos lahat ng ating binabasa ay nakasulat sa salitang Ingles at kalimitang ang mga may-akda nito ay mga white anglo-saxon protestant elite men (WASPEM). Tila magiging elitismo kung ang pag-aaral nito ay malilimita lamang sa sa mga scholars (yaong mga nasa akademya) sapagkat hindi lahat sa ating mga Pilipino ay hilig ang pagbabasa sa salitang Ingles lalo na yung mga scholarly articles.

>>>>>Kadalasan pa sa ating mga aralin ang paggawang halimabawa sa mga first world countries bilang huwaran na dapat nating tularan. Madalas silang ipakita bilang nasa rurok ng pag-unlad. Kung titingnan natin: sino nga ba ang nagtatakda ng panuntunan o standards? Hindi ba’t sila rin? Lumalabas din, gamit ang balangkas ng Kanluraning karunungan, na mali ang mga likas na pagpapahalaga natin na di umano ay hadlang sa ating pag-unlad. BAkit nga ba ganito? Tulad nga ng nabanggit na: mga WASPEM ang nagsulat ng mga inaaral natin kung saan tinitingnan nila ang kanilang mga sarili na higit pa sa atin. Bakit nga ba hindi kasama si Rizal sa poltical theorists na ating pinag-aaralan? Kung tutuusin, siya diumano ang isa sa pinakaunang theorist sa Asya?

>>>>>Isa sa nilalayon naming talakayin sa papel na ito ay ang isyu ng pagtuturo ng agham pampulitika sa sarili ng ating wika: Pilipino. Napuna ni G. Emmanuel Lallana (Salazar: 1991 na halos karamihan sa curriculum vite (CV) sa Departamento ng Agham Pampulitika na bihira at wala halos naglalathala sa wikang Filipino. Ngunit pagdating sa pagsasanay at praktikal na gawain higit na nakararami ang nagsusulat sa wikang Filipino. Ano nga ba ang kahihinatnan kung gagamit tayo ng wikang pambansa sa agham pampulitika? Naniniwala si G. Lallana na mas mapapalawig at mapapaunlad ang Agham Pampulitika sa pagtuturo ng wikang pambansa sapagkat mas mauunawaan ito ng masang Pilipino na kadalasang paksang tinatalakay sa mga aralin sa agham pampulitika. Nagbigay siya ng mga mungkahi kung paano ito magagawang posible. Una, sa tulong ng ibang mga departamento ng kolehiyo, maaariumanong makalikha ng isang ensiklopedia ng agham panlipunan, Bakit isang ensiklopedia? Sapagkat kung gagawa na rin lang ng glosaryo o listahan ng mga kataga, ensiklopedia na lang upang hindi malaki ang guguling halaga. Bakit sa agham panlipunan? Sapagkat kalimitan halos sa mga konseptong ginagamit ay magkakaparehas at magkakatumbas ang kahulugan at makakatulong ito upang mapalapit at mas maunawaan ang mga konseptong artipisyal at abstrakto na pilit na pinapalayo. Pangalawa, sa kanyang iminungkahi ay ang pagkakaroon ng “Reader sa Pulitika” sa Pilipino. May bentahe din umano ang nasabing babasahin sapagkat makukuha mo ang mga eksperto sa iba’t ibang larangan ng buhay sa pulitika. Hindi na ring kailangang gumawa pa ng panibagong pananaliksik sapagkat pagsasalin na lamang ang gagawin ng mga magiging awtor. Nararapat din umanong magkaroon ng pag-aaral sa pilosopiyang pampulitika. At ikaapat, ang pagkakaroon ng journal na kung saan ang lahat ng ilalahatla ay nasa salitang Pilipino.

>>>>>Sabi nga ni Randy David, “walang wikang umuunlad kung hindi ito naisusulat at binabasa. Walang wikang umuunlad kung ito’y hindi sinasanay na maglulan ng mga produkto ng kamalayan at iba’t-ibang kaisipang hango sa maraming kultura. Kailangang makipag-usap ang ating sarili’t-katutubong wika sa mga wika ng ibang bansa, sa halip na isangtabi ito, sa maling pag-aakalang hindi na ito angkop sa bagong panahon. “

Sanggunian:
Salazar, Zeus(ed,) Ang P/Filipino sa Agham Panlipunan at Pilosopiya. Kalikasan Press: Manila. 1991

Mary Rose S. Abis, Hazel E. Pastor, and Michelle Renee C. Laggui:

DECOLONIZING KNOWLEDGE, DECOLONIZING THE SOCIAL SCIENCES: ISSUES, CONCERNS, AND RECOMMENDATIONS

Ang impluwensya ng kanluran sa Political Science sa atin ay hindi matatakasan. Ang mga polisiya at prinsipyo na mula sa kanluran ay endorso at sinusundan ng ating gobyerno na siyang naglalayong hubugin ang ating buhay sa araw araw. Ang ating mga ugali , paniniwala, karera sa buhay, kalayaan at mga responsibilidad ay bunga mula sa kanluran. Kung mapapansin natin ang kasaysayan ng Political Science ay ugat mula kina Plato at Aristotle, particular sa mga gawa nila Homer, Xenophon at iba pa. Ang pagaaral nito ay base sa kanluran sa pamamagitan ng pagaanalisa mula sa literatura at kasaysayan at gamit ang pamamaraan ng pagtalakay na maiintindihan patungo sa pilosopiya. Tayo ay naimpluwensiyahan sa pamamagitan ng pagsulong sa kahalagahan ng edukayson sa mga mga tao at maging sa ating mga lider, sa pagsapi sa mga debate hinggil sa isyu sa politika, at paghikayat sa pagtingin mula sa ibat ibang perspektibo. Ang pagsulong sa kalidad at mataas na edukasyon lalong lalo na sa mag “undergraduate students” ay isinusulong ng kanluranin (Searle,1994:242) Ang Political Science 11 ay isa sa mga kurso na hinahain ng ating unibersidad kung saan tinatalakay dito ang kasaysayan at kinukumpara ang kanluraning teorya mula sa di kanluraning teorya ngunit mapapansin ang pagkabias sa kanluran. Ang pagaganit ng mga “foreign textbooks” ay isa lamang sa negatibong epekto ng kanluran sa atin (Altbach,1971:452), pati ang paggamit ng mga “foreign models” sa Political Scinece ay sanhi din nito (Altbach,1971:453). Sa iba pang “sub-fields” ng Political Science, ang pag-aaral ay nagkakaroon ng importansya sa issue sa kanluran sa nakaraan at sa hinaharap . Pati ang pagiging bukas sa pag-aaral nang ating sariling kultura ay impluwensya ng kanluranin (Bishop,1990:75). “Unconciously” tayong nahahain sa pagpromote nito ng pagaaral ng kultura, kasaysayan, mga isyu sa nasyonalismo, at proseso sa pagresulba ng gulo at pagaayos. “Ang kalagayan ng siyensiyang panlipunan sa Pilipinas ngayon ay salamin ng umiiral na panlipunang kaayusan. Kaayusan nasa ilalim ng kapangyarihan ng isang piling uri na patuloy na pinalalakas ng mga banyagang koroporasyon” (David,1970:96) , talagang tanggap na ng lipunan natin ang impluwensya ng kanluran dahil din naman tayo ay nakikinabang dito lalo na sa ating ekonomiya.


Sa Pilipinas, ang burukrasya na sinasabing “rule of the modern office” ay hango sa ideya ng mga Western. Ito ay ipinakilala ni Max Weber na tinanggap naman ng mga Pilipino. Kung kaya’t, ang strukturang pang-administrasyon sa Pilipinas ay sumasalamin sa kaalaman na ipinalaganap ng mga Western. Patunay ito na walang sariling identidad ang mga Pilipino. Ayon kay Weber, ang pagkakaroon ng posisyon sa burukrasya ay isang bukasyon—kinakailangang mayroong “technical know how” ang taong nanunungkulan. Isinasaad dito na mahalaga ang pagsasanay para sa ikakaunlad ng abilidad ng tao sa nasabing larangan.

Subalit, kapag sa tingin ng mga Pilipino na mayroon sila ng mga kuwalipikasyong kailangan sa burukrasya, sila ay magpupursiging maupo sa posisyon kahit na batid nila na hindi sila nararapat kung mayroon silang kamag-anak na nagtratrabaho rin sa parehong ahensiya. Isa sa mga rason sa ganitong pag-uugali ng mga Pilipino ay ang pagkakaroon ng malalim na pagsunod/pagsasanay sa kulturang kinagisnan ng mga ito kagaya ng konsepto ng “pakikisama”, “utang-na-loob”, at “family-oriented attitude”. Halimbawa, kung mayroong bakanteng posisyon sa isang ahensiya, sino ang unang tutulungan ng mga namumuno dito, hindi ba’t ang kanila ring mga kamag-anak o malalapit na kaibigan? Ang konsepto ng “utang-na-loob” ay isa ring factor sa pagkakaroon ng hindi epektibong pamumuno. Makikita ito sa pagkiling o pagtulong sa taong pinagkakautangan ng loob para makabayad sa utang dito. Ang ganitong mga pag-uugali ng mga Pilipino ay nareresulta lamang sa pagkakaroon ng tinatawag na “bureau pathology”- korupsyon o kabulukan sa isang burukrasya. Ngunit, sino nga ba ang nagbigay ng ideya sa mga Pilipino na ang kanilang mga nakasanayang gawin ay pawang mga uri ng lamang ng korupsyon? Hindi ba’t mga Westerns din?

Isa sa mga maaaring solusyon sa ganitong suliranin, ang hindi pag-aayon ng kulturang Pilipino sa “Western knowledge”, ay ang pagtatatag ng bagong system ng gobyerno. Ito ang tinawag namin na “Democratic-Authoritarian Government”. Dito, magkakaroon ng “balance of power”- hindi lang boses ng mga tao ang mangingibabaw kung hindi mayroon ding isang mamumuno na may kakayahang i-regulate ang mga tao. Sa ganitong sistema, maaaring maging epektibo ang gobyerno. Ngunit, ito ay isa na naming patunay na naghahari ang Western ideas sa bansa sapagkat ang ideya ng demokrasya at authoritarianism ay pawang mga Western din. Kung gayon, ang pagbalik sa sinaunang sistema ng gobyerno at paggamit ng “Asian perspectives” ang siyang mas magiging epektibo para sa pagkaroon ng magandang gobyerno.

Ang pamumuno ng rajah at sultan sa isang kumunidad ay dapat nakabase sa tinatawag na “divine rights of the king”. Sila ay sinasabing sugo ng diyos( ang sinumang nakatataas) kung mamumuno sila ng naaayon sa ikabubuti ng lahat. Sa kabilang banda, susundin ng mga tao ang anumang batas na ipinatupad ng kanilang pinuno dahil sa paniniwalang ito ang ninanais ng diyos na kanilang gawin.Sa ganitong sistema, tiyak na magkakaroon ng kaayusan sa loob ng kumunidad.

Bilang karagdagan, ang mga tao o ang gobyerno mismo ay dapat gabayan ng “8 Fold Paths”ng Budhismo. Ang pagkakaroon ng tamang pang-unawa, pag-iisip, pananalita, kilos, pamumuhay, pagpupursigi, “mindfulness” at konsentrasyon ang magpapatnubay para sa maayos na lipunan. Kinakailangan din na ang namumuno sa gobyerno ay ang taong may tinatawag na “virtue” katulad ng isinasaad sa “Confucian Analects”. Ang ganitong mga ideya ay buhat sa “Buddhism” ng India at “Confucianism” ng China na pawang mga bansa sa Asya. Mahalagang ibase sa mga ito ang sistemang pang-administrasyon ng Pilipinas sapagkat mas nabibigyang diin ang interaksyon ng mga bansang nabibilang sa iisang rehiyon at maiiwasan ang paggamit ng Western values na ibang-iba sa kulturang Asyano. Panghuli, para hindi na nakadepende ang konstitusyon ng Pilipinas sa Western ideas, kinakailangang magkaroon ng mga batas na gawa mismo ng pinuno. Subalit ito ay dapat na sang-ayon sa idinidikta ng kanilang diyos na para naman sa kabutihan ng lahat.

Ang edukasyon ay instrumento ng “neo-colonialism”. Hindi lamang sa Social Sciences at Natural Sciences ang mga patunay na laganap ang paggamit ng Western ideas, kung hindi pati na rin sa Arts and Communication, gaya ng paggamit ng lenggwahe. Hindi namin minamasama ang Ingles bilang dominanateng lenggawahe ngunit kailangan rin nating pahalagahan ang sariling atin, ang wikang Filipino.-

Jamie Kristel B. Bumanlag:

Decolonizing Knowledge, Decolonizing Social Sciences: Issues, Concerns, & Recommendations

>>>>>

>>>>>

I. Integration of Concepts and Issues
>>>>>Many forces are at work in rapidly changing societies. Much of what is recorded in books throughout human history talks about Western societies, particularly America and Europe, which include Belgium, France, Great Britain, Greece, Germany and Spain as well. All of these countries were considered as the most influential and powerful civilizations in the world. They are the nations who have gained colonial power and direct political control. They have been successful in exerting greater pressure to the Third World. Their forces continue to complicate the “decolonization of knowledge and the decolonization of the social sciences” in nations who are now independent.

>>>>>Neocolonialism has given large impact on developing areas with special reference to their educational systems and intellectual life (Altbach, 1971: 452). Automation, space exploration, advances in the sciences, changing nature of jobs, and many more varied sources outside of us are only dimly understood by most individuals. But what affects us the most these days is how information and knowledge are being injected to us that contribute to our own attitudes, behavior, values, and beliefs. Issues and problems arise, as we are being held dependent with the different concepts from the West. Such dependence pointed out by S.F. Alatas are on ideas, media of ideas, technology of education, aid for research and as well as teaching, investment in education, and dependence of Third World social scientists on demand in the West for their skills (Alatas, 2003: 604). These social scientists are the ones who do the gathering of data for the West. Because of this, what are originally ours are also the ones who cause us bombardment from within as we meet around with what they have theorized in us. Some of the scholars in our own country who had the opportunity to study in America, who brought along their own culture, have failed to find ways in cultivating and enhancing our own culture because of the Western structures that keep on derailing us so that only their knowledge and skills will be perpetuated (David, p.94). Example of these is the use of psychological tests at school. What’s wrong with this test is that they are standardized. Students answer the same questions in multiple-choice, wherein there should only be one answer. They reinforce test-takers to answer superficial questions that do not require real thought. Such tests assume that people are exposed to white middle-class background.

>>>>>Debate between traditionalists defending liberal education, which invites transcendence from specific backgrounds and personal lives are now being argued by multiculturalists or those who are strong-willed in preserving their own culture and identity. They said that truth should be defined by history and that representativeness is crucial to attain democracy in education (Searle, 1995:227-233). These are opposed to the traditional view of positivism that is always in search for objective truth. Along with these lines, Searle presented further definitions of objectivity. Such distinctions are social facts versus brute facts, ontologically subjective or objective versus epistemologically subjective or objective, and intrinsic versus observer-relative that give clearer understanding that we should learn from where we are, where is our standpoint so as to avoid inaccurate judgments. Now, we can question if standardized tests are really objective. According to C. Schuman, the only objective part of these tests is the scoring. The items include on the test, the wording and content, the determination of the correct answer, choice of test, how the test is administered, and the uses of results are all decisions of subjective human beings.
>>>>> People are always in pursuit of universals. Scholars’ attention has always the high probability or tendency to shift to universals. Although some will consider it as a chance to arrive at objective knowledge, for Alan J. Bishop, it’s a miracle. He said that the conventional wisdom about mathematics, being a culture-free knowledge has been challenged by the fact that people determined degrees of measure and properties. They are humanly constructed so they have cultural history. Rationalism, objectism, power and control have been values, which are associated with western European mathematics that made it as the secret weapon of cultural imperialism (Bishop, 2003:73-74).

II. Recommendations
>>>>> I haven’t learned understanding critical debate until I reached college and became concerned with epistemological issues in social science. Having read and learned the lectures and discussions about the issues stated above in class, I felt somewhat disappointed that my diligence in copying notes and my eagerness to memorize my lessons in Math, Science, and English when I was in grade school and high school have not been enough for me to gain more wisdom with the life in this world. My understanding of knowledge back then were all about reading, writing, and memorizing, which I may now consider empty without critical thinking. They have not been enough because they put me in a shadow of ignorance. I’ve realized that at some point Buddhists are right about their belief that ignorance causes sin because knowing nothing makes a person do nothing. Before, I used to ignore Filipino subjects because I was so conceited that I know everything about it. I also became passive in understanding Philippine History, which include Spanish, Japanese, and American colonization. Now, I suggest that each subject within a curriculum in primary and secondary education should be promoting cultural awareness so that while students are still young, they will learn how to screen out and give more importance on their own culture so that they will learn to accept similarities from other countries, and respect differences as well. Tests should not always be in multiple-choice format for they do not measure the ability to write. Teachers should provide questions about students’ own cultural experiences instead of the English standards that only promote exposure to the experiences of middle class whites.

>>>>>Students and scholars, to succeed in what they attempt must demonstrate progressively higher levels of competence and responsibility. Of course, we still give credits to Western knowledge, which for giving us the opportunity to learn about their environment. But, we should not keep them as our basis to compare the richness of our own culture and achievements. We should rather concentrate and train with what we originally have. And then maybe, we should start asking ourselves if we really need Western studies to secure our own education. Making them as our basis in every aspect of our education, environmental, political, and economic conditions reinforces people to become so fascinated with how big and powerful Western states are. Students should make meaning of what they are doing. Then teachers should take time on giving good evaluation so that information about their students so that it will help them indicate how a student learn or thinks.

>>>>>We, as scholars should do researches as a science of purposeful action so we don’t meet around the bushes and rather break and make them straight. Our task as researchers is to reduce discontinuity of our dependence in knowledge, particularly in the social sciences powers. Our researches should be for the benefit of our own cultures especially of our youth. We have to equip ourselves with the knowledge needed to think through these epistemological issues. We should be wary of such powerful influences that lead to greater persuasion. Because the moment we are persuaded, the more it will be difficult for us to persevere our goals toward decolonization.-

Feliz Perez, Ian Galang, and Jed Ramos:

SUMMARY AND INTEGRATION

Knowledge and education are some of the most personal aspects in our lives and at the same time some of the most public. There are so many issues to be tackled. The lessons we learned from the readings and in class were crucial eye-openers and it gave us a different perspective about things that we never even thought of.

>>>>>We are supposed to rise above our cultural differences when we are teaching and learning. We should be aware of the nature, sources, justification, certainty and possibility of the knowledge we undertake. As John Searle would say, “We live in exactly one world, not two or three or seventeen (Searle, 1995, p. xi)”. We may have different cultures but as humans who can reason and understand, we can be one. When we are able to rise above these differences, we are able to eliminate the personal biases and opinions which are very subjective and in doing so, we obtain objectivity.

>>>>>It is possible indeed to teach and learn things objectively but objectivity per se may have different levels. Being ontologically subjective is different from being ontologically objective while epistemologically subjective and epistemologically objective are two unique terms too. Each gives a view about knowledge and qua being on whether it could be affected by one’s opinion or personal bias or it could be considered as a convention or a system. These views enable us to differentiate things, phenomena, and social facts and at the same time it polishes our minds in thinking critically.

>>>>Multiculturalists think that it is significant that more diversity should be brought into the curriculum of schools but traditionalists say we study things not because they are cultural but because they are important to knowledge. The traditionalists and the multiculturalists debated and argued and Searle showed that objectivity is rather possible. Searle implies that education should teach us to be more independent and have free minds.

>>>>> In the mean while, the other readings to us are telling one thing. Alan Bishop, Philip Altbach, Randy David, and Alatas say that objectivity is difficult to attain since knowledge is culture bound. It is difficult to be value-free in education. We always have our biases regardless of the subjects we teach. Nothing is really free of cultural bias. Taking Bishop’s “Western Mathematics as a secret weapon of cultural imperialism” for example, there are values embedded with the teachings and knowledge brought to us when we learn Math. These western values like being rational, objective, obtaining power and control come together when we learn math. The values are very much like those who brought us these ways of knowledge dissemination- White Anglo Saxon Males who are Protestants. The sense of obtaining only one true and exact answer and the fact that nowadays people already think that objectivity is better than subjectivity only shows that Western values have conquered us and everything started from the Greeks who taught Greek rationality and logic to those who discovered atoms which brings an individualistic point of view and towards the discovery and invention of technological advancements which are being widely spread today. These Western people colonized countries by trade, administration or governance, and by education and so until the present time, so many suffer from the pressure these people give. Having a life today of valuing education, Bishop says, “education plays a critical role in promoting western mathematic ideas and thereby western cultures. (Bishop, 2003, p.73)”

>>>>> Each culture has a right to think a certain way and to teach a certain way. Whether it maybe subjective or objective, every opinion is important and it should be respected. Education is being used as a new weapon to control people and the personal nature of knowledge and education make this difficult to accept. Some types of education make us dependent on countries that dictate our knowledge. In the Philippine Setting for example, the Spanish and the Americans colonized us and up until now, our laws, ways and means in the society, religion, and traditions are very much like how they handled us since “advanced industrial nations has continued beyond the period of traditional colonialism. (Altbach, 1971, p.452)” Other Asian countries and developing countries also suffer from what we call today as neocolonialism wherein we are no longer colonized by the first world and developing countries physically instead, we suffer from what they have left on us and they are still able to control us through a more strategic mental manner. As a country, we should work on resistance and look for more ways to decolonize the minds of each citizen and individual.

DECOLONIZATION OF THE SOCIAL SCIENCES

>>>>> The Social Sciences as the name implies, deals with all things social. Our social existence depends on culture at all times. Thus, knowledge is always culture bound. We believe that Searle was correct in stating that objectivity is possible and yet there are many facts, phenomena and instances that cannot be seen objectively. It is important that we be balanced but we cannot be totally objective.

>>>>> We think that multiple views must be used at all times possible. Having an integration of thought and different perspectives will enhance learning and at the same time make students more open minded and critical in thinking. Multiple views should always be discussed in class and there should be no form of dictatorship and spoon feeding on the method of teaching. Students must always have a choice and freedom to execute better learning. Gathering sets of information from different sides about a certain subject would make the subject be seen in a better-quality.

>>>>> We also have to take into consideration the fact that different cultures have environments of learning and different things are natural to them. In the Philippine setting, we Filipinos have traits and characteristics similar with each other and so the system of education in the country should be adaptable to our culture and traditions. We have subcultures too and we can study each of them and make every part a significant one in learning each other and making our differences in the society as a whole less. In this way, we can promote unity, understanding and love among each other. Studies should be made in the different fields of the social sciences to help predict the future and intervene if necessary.

>>>>> Moreover, we would like to see different styles of teaching. A university that would instill self learning and more experienced-based is what we believe would be more effective. A teacher should be more of a facilitator rather than a teacher. A style that would expose us to more field works and applications rather than the theoretical method only would sharpen the skills and intelligence of each individual and lead us to betterment. Studies should also focus more on the Philippines and Asia since our culture is far from being identical with the western way. Another style of teaching is being with a community whose expertise is on the field being studied upon. Being exposed on communities and people would make better leaders and make more students adaptive to whoever they are with and at the same time, these students would be more familiar to the culture.

>>>>> In the meanwhile, the systematic way should not be removed since this would still be important in the discipline of the students. Being taught to follow would be nice in a way as long as we know whom we follow and for what reason. Subjectivity should be welcomed and respected but conventions to other culture’s way should be respected as well.

>>>>> Publishing more books and researches will help especially in the building process of a new institution. We should always remember that the only way to succeed is to have our own way. Catching-up with developing countries is not possible when we follow their way because we would always be behind in following. There should be more researches conducted to further expand the knowledge of Philippine academics and Philippine education. There should also be more local references so studies can be more accurate. In making this happen however, there should be a larger amount in funding to both education and research and development.

>>>>> One of the things we should be doing is providing infrastructure changes since Social Scientists are supposed to be catalysts for change. We should start with the internalities of the society and make the laws and structure more appropriate. In doing so, we would be able to eliminate the wrong doings that pulls us down. Inequality should be addressed in the change of infrastructure too.-

Karen Balderas:

Decolonizing Knowledge, Decolonizing the Social Sciences:
Issues, Concerns and Recommendations

“Pero hindi ito ang edukasyon na basta lang tumatalakay sa Science, English, at Mathematics. Hindi sapat na maging matalino ang isang mamamayan, kailngan n’ya ring malaman kung para saan at paano gamitin ang talino. Kung maabot n’ya ang antas ng karunungan kung saan magagawa n’yang paunlarin ang sariling bansa, sa halip na magpaunlad ng sarili sa ibang bansa, nagging matagumpay nga s’ya sa pag-aaral.”
-Bob Ong*


Ano nga bang klaseng edukasyon? Ano nga bang klaseng ideolohiya? Ano nga bang klaseng agham panlipunan mayroon ang Pilipinas?

Sa lahat ng materyales na binasa sa Socsci180 may isang konsepto na hindi kinaligtaan, ito ay ang kaalaman. Ano nga bang klaseng kaalaman? Sa punto nila Bishop, Altbach, Alatas at Prof. David at kahit mismo ang “pro-canon” na mag-isip na si Searle, may isang naghaharing uri ng kaalaman. Kaalaman na nakabase sa Kanluran. Ang kaalaman na ito na itinuturo sa pamamagitan ng edukasyon ay isang balakid para sa mga bansang pilit iniaahon ang sarili nito mula sa kahirapan tulad na lamang ng bansang Pilipinas. Kinakain nito ang isipan ng mamamayan. Pinipilit bulagin ang kaisipin ng mga mamamayan para sa mga kaalaman na hindi naman natin alam kung para saan at kung totoo nga bang kaalaman.


Isa ring nabanggit na konsepto ang kawalan ng representasyon. Oo, representasyon sa mga kababaihan, ibang kultura o bansa o salinlahi.


Ang research o pag-aaral ng mga Mahihirap na bansa ay limitado lamang. Halos lahat ng ginagawa na pag-aaral ng mga Third World o developing nations ay fieldwork lamang. Pero ang mga pag-aanalisa, rekomendasyon o konklusyon ay ginagawa ng mga mayayamang bansa.


Higt sa lahat ang agham panlipunan ay nakabase sa Kanluran at Maka-Kanluran.

Ano nga ba ang mga isyu na kinakaharap ng Agham Panlipunan dito sa Pilipinas?

Karamihan ng pinag-aaralan sa lahat ng disiplina sa Agham Panlipunan pati na rin sa Pilosopiya ay gawa ng mga taga-Kanluran (halimbawa nito ay ang mga gawa nila Marx, Heidegger, Plato, etc. ). Kokonti lamang ang mga gawang Pilipino na pinag-aaralan kung minsan pa nga, pahapyaw lang na binabanggit ang mga ginawa nila.

Pangalawa, limitado lamang ang suporta ng gobyerno sa edukasyon. Kung hindi man, mas sinusuportahan nila ang mga kurso na may kinalaman sa Agham at Teknolohiya o mga kursong nakaangla sa global economy. Kaya nalilimitahan o halos walang suporta ang mga taong nasa Agham Panlipunan.

Pangatlo, ang isyu ng ‘brain drain’. Maraming mahuhusay na Pilipino ang nawawala. Minsan mas pinipili ng mga indibiwal sa Agham Panlipunan na pumunta sa ibang bansa dahil mas malaki ang sweldo. Kung hindi naman, kumukuha sila ng pangalawang kurso na in-demand ngayon tulad na lamang ng nursing o pumupunta sila sa mga call center.



Rekomendasyon
Hindi madaling sirain ang isang naghaharing uri. Mahirap din na tanggalin ang isang idelohiya. Pero mas mahirap ang talikuran ang edukasyon na napayakap at tinatangkilik na natin.

Paano nga ba maaayos ang sistema ng edukasyon? Paano ba makakatulong ang Agham Panlipunan para isalba ang Pilipinas mula sa kinasadlakan nito?

Dapat sanang magkaroon ng reconstruction ng buong sistema ng edukasyon. Dapat tignan kung mahalaga nga ba ang papel na hinahawakan ng mga pinag-aaralan sa apat na sulok ng paaralan o baka naman nilalason lang nito ang isipan ng mamamayang Pilipino. Dapat talagang magkaroon ng reconstruction ang edukasyon. Bakit? Halimbawa nito ang kasaysayan, mas maraming panahon ang ginugugol ng mga istudyante sa pag-aaral ng kasaysyan ng ibang bansa. Samantalang limitado lamang ang pag-aaral ng mga ito tungkol sa kasaysayan ng Pilipinas o mga mga katutubo nito. Ang edukasyon ba na hawak o itinuturo mula sa elementarya hanggang sa graduate school ay edukasyon na pupukaw sa kaisipan natin na maging isang indibidwal na maka-Pilipino o ito ay isang uri ng edukasyon na binabago ang kaisipan natin? Kung ang edukasyon na hawak natin ay ginagapos lamang tayo dapat nga itong buwagin at palitan ng isang sistema ng edukasyon na para sa mga Pilipino at maka-Pilipino.

Dapat pag-aralan kung ano nga ba kasing idelohiya ang nakapaloob sa edukasyon.

Sabi nga ng karamihan, ang edukasyon ang susi sa ‘pag-unlad’. Pero ano nga bang uri ng pag-unlad ang dulot ng edukasyon, ito ba ay pag-unlad na paurong o pasulong?

Dadagdagan ko lang ang sinabi ni Pro. Randy David, Hindi kayang solusyunan ng kasalukuyang Agham Panlipunan ang sitwasyong kinakaharap ng Pilipinas hanggat hindi tayo nagkakaroon ng isang Agham Panlipunan na Maka-Pilipino at para sa Pilipino.

Kung sakali nga na magkaroon na ng isang Pilipinong Agham Panlipunan. Mas maipaparating nito ang mga solusyun o pag-aaral nito sa mga mamamayang Pilipino kung ang gamit na lengguwahe ay Pilipino. Wala naman masama sa paggamit ng Ingles. Pero mas mauunawaan ng nakararami ang nais nitong ipabatid kung ang ginagamit na lenggwahe ay Pilipino.

Kasama rin dito, na sana kahit limitado lamang ang suporta ng gobyerno sa Agham Panlipunan, may mga indibidwal pa rin sa Agham Panlipunan na handang isakripisyo ang oras nila para pag-aralan ang Pilipinas at mga problema na kinakaharap nito. Ngayon kasi mayroong isyu ng ‘brain drain’, nawawala ang mga indibidwal sa Agham Panlipunan dahil mas pinipili nilang pumunta sa call center o kumuha ng pangalawang kurso na hinahanap sa ibang bansa tulad na lamang ng nursing.-


* mula sa librong Bakit Baliktad Magbasa ng Libro ang mga Pilipino, mga Kwentong Barbero ni Bob Ong.