Project Sikodiwa by psychologist Carl Lorenz Cervantes explores the Filipino psyche through language
What defines being Filipino? Is it your passport? Or perhaps, where your parents are from? Is it determined by where you grew up?
As Filipinos find themselves in different corners of the globe—and as various ideas and cultures make their way to the Philippines through international media—what it means to be Filipino is in flux. National Artist and writer Nick Joaquin once said, “The identity of a Filipino today is of a person asking what is his identity.”
The answer to this question lies in something we use every day: language. For the past few years, university lecturer and psychologist Carl Lorenz Cervantes has been dissecting Filipino terms, like “kapwa” and “utang ng loob,” through his project Sikodiwa.
A portmanteau of “sikolohiya” (psychology) and “diwa” (spirit), Sikodiwa sheds light on Filipino psychology and mysticism through beautifully crafted Instagram posts, blog articles, and podcast episodes. Cervantes’ foray into Filipino psychology stemmed from his graduate thesis research on telepathy. During the 2020 lockdowns, he connected with digital communities focused on spirituality.
“I was always into magic and mythology,” Cervantes says. “Growing up, my grandfather had this hallway of books on psychic phenomena, pop psychology, and mysticism.” In 2022, he merged his lifelong interest in spirituality with his background in psychology to give birth to Sikodiwa.
Spiritual influences allow Cervantes to explore belief systems that permeate today while empirical psychology research lets him connect these frameworks with everyday life. Sikodiwa offers an unexpected take on learning about Filipino behavior through careful reflection on language.
Uncommon ways of looking at common Filipino words
Cervantes excavates the meaning of Filipino words to introduce deeper themes of Filipino psychology. “These words are just access points,” he notes. Words are cultural signposts for communities and our vocabulary highlights patterns we deem as important.
Take the term “tao po.” We say this when we knock on doors to show we’re human and not a malicious spirit. In one Instagram post, Cervantes explains the meaning behind this practice. “I am human, looking for the humanity within you.” Of course, Filipinos are also considerate of spirits. Whenever we pass by a mystical place, we say “tabi-tabi” po to tell the spirit we’re passing through. Sikodiwa notes in one post, “Our relationship with invisible beings and forces is an extension of our social dynamics: They are our kapwa.”
The Tagalog term “kapwa” roughly translates to “kindred” or “fellow humans.” Yet Cervantes stresses that the English translation only skims the surface of the term’s importance in Filipino culture. “Kapwa, in its most spiritual form, means you are part of a breathing ecology of nature, community, and spirit.” Togetherness extends beyond human relationships and bleeds into connection with the natural world and the divine.
“Tao po,” “kapwa,” and the structure of words like “kapitbahay” and “kaibigan” all emphasize relationships. “Kapitbahay,” which means neighbor, consists of the words “grip” (kapit) and “bahay” (home.) While “kaibigan” (friend) consists of the prefix “ka–” (to be with) and the word “ibig” (love). Filipino even has two words for “us”: “tayo” (where the listener is included) and “kami” (where the listener is excluded). The nuances found in these terms reveal Filipino culture as relational. We prioritize how we connect with other humans, places, and “diwata”—as opposed to self-sufficiency.
Revisiting toxic Filipino traits
Being in a relationship-driven society is great until it’s not. Yes, we enjoy family gatherings… until we receive unsolicited comments about our body or our love life (or, lack thereof). Those annoyances barely scratch the surface of much-controversial toxic Filipino traits.
Utang na loob goes deeper than its literal translation of “inner debt.” It refers to a moral obligation to reciprocate an instance of “malasakit” (empathy and concern). Inability to express utang na loob is regarded as “nakakahiya” (shameful).
“Hiya” (shame) looms over every facet of contemporary Filipino life. We mutter “walang hiya” (shameless) when we see another act out of line, whether it’s jumping the (literal) line at the supermarket or boldly going against familial and societal expectations. It’s “nakakahiya” to accept lavish gifts or confront someone after a slight. “Hiya’s” grip on us results in confrontation avoidance, preserving relationships at the cost of individual peace.
Cervantes asks us to take a step back and see these characteristics in the context of our history. “These traits helped our ancestors survive through hardships, colonialism, and environmental disasters,” Cervantes explains. “‘Bayanihan,’ ‘kapwa,’ and ‘utang ng loob’ helped us get to where we are.”
Instead of immediately writing off a trait as toxic, let’s think about the environment surrounding how we express these characteristics. As mentioned earlier, collectivist Filipino culture prioritizes interpersonal relationships and group harmony. Individualistic cultures, such as American culture, celebrate self-reliance and uniqueness. A trait that’s celebrated in one culture could be discouraged in another. As urban Filipino communities become more individualistic, traditional traits tend to take on different expressions.
Diasporic dialogue
When Cervantes launched Sikodiwa on Instagram, most of his first followers were Filipinos living in the United States, Canada, Australia, and beyond. These diasporic Pinoys saw Sikodiwa as an avenue to connect with their heritage. It was only in mid-2023 that the number of those living in the Philippines matched the number of the diaspora following Sikodiwa.
Cervantes cites the interest in Filipino folklore as one of the main gateways to find his work. “When you tell these stories to someone from a culture where the intuitive side is not encouraged, they sound paranormal. But, it’s not unusual to know someone who sees ghosts, or to experience ‘kutob.’”
While Sikodiwa offers insights into Filipino psychology and heritage, Cervantes’ audience also introduces him to new ideas. “I learned the term ‘decolonization’ through these conversations.” Decolonization refers to the undoing of colonial rule in colonized countries. Now, the term also applies to challenging colonial mentality in more abstract ways, sometimes through art and media.
Most importantly, Sikodiwa fosters dialogue between Filipinos in the Philippines and Filipinos in the diaspora. Ideas and values from various places spread through one cultural network. In a blog post, Cervantes reflects on the multitude of identities we take on: “Over-categorizing culture reduces something to static. Let us think of culture as dynamic—an identity in motion.”
Speaking Filipino
The Philippines is home to over 130 languages, making our country one of the most linguistically rich in the world. Yet, the national language Filipino is based on Tagalog, which is mainly spoken in southern Luzon. Filipino, while spoken and understood throughout the country, represents a small section of the Filipino people.
“People think that Filipinos should speak in Filipino or Tagalog,” Cervantes, who has roots in the Visayas and Mindanao, says. “But, that limits it in terms of scope. It shows a geographical bias. For me, as long as you are coming from an authentic place, how you express yourself is up to you.”
The language you use reveals your community, heritage, and even class. For all the power of language, Cervantes issues a caveat: “These terms are just access points. People think that just because “kapwa” and “bayanihan” are Filipino words, they must be exclusively Filipino. These words represent universal experiences that can be experienced by everyone.”
“Kapwa” manifests feelings of awe when walking through nature, such as in the Japanese practice of forest bathing. American culture also practices “bayanihan” through grassroots advocacies, block parties, and marches. And “kilig” isn’t a phenomenon exclusive to Filipinos. Who doesn’t get butterflies in their stomach when their crush walks by?
Finding belonging through language
In the Biblical story of Babel, God created different languages to prevent humanity from building a tower so high it reaches the heavens. Language divides. But, it’s time to reframe how we see language. Instead of hampering communication, language highlights what each culture finds important from relationships to individuality. After all, we only give someone or something a name if it’s relevant to us.
Learning more about our language, whether through Sikodiwa or self-directed study, lets us recognize what we love. Learning other languages helps us recognize what those around us value.
With all that’s said and done, what makes a Filipino? Well, write your own definition.