11

Disciplines and Ideas

in the Social Sciences
Second Semester: Quarter 2 – Module 2
Filipino Approaches in the
Social Sciences
Disciplines and Ideas in the Social Sciences – Grade 11
Second Semester: Quarter 2 – Module 2: Filipino Approaches in the Social Sciences
First Edition, 2021

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Disciplines & Ideas in
the Social Sciences
Second Semester: Quarter 2 – Module 2
Filipino Approaches in the
Social Sciences
Let Us Learn!

This Module in Disciplines and Ideas in the Social Sciences aims to

enhance your knowledge on the key concepts in the Social Sciences rooted in
Filipino language/s and experiences.

Every part of the module contains activities and enhancement exercises

utilizing pictures, and illustrations which have been proven as effective
instructional materials in improving the multi skills of the students.

At the end of this module, you will be able to:

1. Examine the key concepts and ideas of Filipino thinkers in the Social
Sciences rooted in Filipino language/s and experiences.
a. 19th century (Isabelo de los Reyes, Jose Rizal, others)
b. 20th -21st Century (Sikolohiyang Pilipino and Filipino Values,
Pantayong Pananaw, and others)

Specifically, you will be able to:

a. Examine the social ideas of Filipino thinkers starting from Isabelo

de los Reyes, Jose Rizal, and other Filipino intellectuals
(HUMSS_DISS11-IIVe-1)
b. Value the role of interpersonal relations in Philippine culture
(HUMSS_DISS11-IIVe-2)
c. Evaluate the person’s personality using the core values of
Sikolohiyang Pilipino. (HUMSS_DISS11-IIVf-3)
d. Explain the significance of using a particular language for
discourse. (HUMSS_DISS11-IIVg-4)
e. Critique dominant approaches using Filipino perspectives.
HUMSS_DISS11-IIVg-5)

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Let Us Try!

ACTIVITY #1. IDEA OF KAPWA

Imagine yourself in the situations below. Try to analyze your level of

relationship with certain people and how this is reflected in certain
situations like having them as visitors in your house. Try to relate the idea
of kapwa wit the concepts of “ibang tao” and “hindi ibang tao”

Situation 1. Your teacher visited you in your house. In which part of the house
would you entertain your teacher? Would you treat him or her
formally as if you were in the classroom?

Situation 2. Your childhood friend visited you in your house. In which part of
the house would you entertain your teacher? Would you treat him
or her formally? Would you invite him or her to join you in your
family dinner?

Situation 3. Between your teacher and your childhood friend, whom would
you consider as “hindi ibang tao?” as “being tao?”. Can you say
that the more you allow your visitors to enter the more intimate
parts of the house (such as your bedroom), the more it reflects
your close relationship with that person and vise-versa?

Processing Questions:

1. What is the difference when you describe a person as “ibang tao” or

as “hindi ibang tao?” How do you relate this to the concept of
kapwa?

2. Do you think the said classifications affect how you treat a particular
person?

3. Do you agree that allowing visitors in certain parts of your house

reflects your level of relationship with that person?

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ACTIVITY #2. VISUALIZATION

The Philippines is oftentimes visited by numerous typhoons every year.

Many Filipinos are victimized by floods and landslides. These are times when
Filipino resiliency is manifested. The spirit of volunteerism and of people
helping one another in times of need is also evident. Some call it “bayanihan”,
while others call it “pakikipagkapwa-tao.”

You are challenged to visualize by drawing, illustration, picture or

collage regarding “bayanihan” and or “pakikipagkapwa-tao”

Title

Describe your visualization:

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Lesson SIKOLOHIYANG PILIPINO

2 & FILIPINO VALUES, and

PANTAYONG PANANAW
Let Us Study

In this lesson, you are expected to learn about Sikolohiyang Pilipino,

a Filipino perspective in the Social Sciences that aims to understand psyche
using indigenous concepts.

Sikolohiyang Pilipino, an indigenous psychology, is defined as

“psychology that is rooted on the experience, ideas and cultural orientation of
the Filipinos.” Its renown has started gaining momentum, when, during the
35th Sikolohiyang Pilipino Conference held at the University of the Philippines,
Baguio in November 2010, Filipino Psychologists learned that foreign
psychologists have been using Sikolohiyang Pilipino as a tool for psychology.
More particularly, the United Nations Children’s Fund (UNICEF) has adopted
Sikolohiyang Pilipino as a program framework in reaching out to children who
are victims of trauma.

Historical Context

In the 1970’s a group of eminent academicians, Virgilio G. Enriquez for

Psychology, Prospero R. Covar for Anthropology, and Zeus A. Salazar for
History, pioneered this use of Filipino perspective in the Social Sciences.
Together, they developed a Filipino methodology to the study of Philippine
society and culture, to be carried out in the midst of the dominance of Western
perspective especially in the study of Social Sciences.

The implementation of the Martial Law by former President Ferdinand

E. Marcos, which was a time that promoted a Philippine nationalist direction,
was regarded an impetus that motivated the discovery of the “Filipino
Identity”. To heed the call of this challenge, a subject named Sikolohiyang
Pilipino was offered in the Department of Psychology in the University of the
Philippines (UP) Diliman in the 1970s, along with the founding of an
organization known as Pambansang Samahan ng Sikolohiyang Pilipino
(PSSP).

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The Filipino Perspectives in the Social Sciences

PANTAYONG SIKOLOHIYANG PILIPINOLOHIYA

PANANAW PILIPINO

Discipline History Psychology Anthropology

Proponent Dr. Zeus Dr. Virgilio Dr. Prospero

Salazar Enriques Covar

Key Concept bayan kapuwa loob

Key Concepts in Understanding Sikolohiyang Pilipino

The key concepts of Sikolohiyang Pilipino are: kapwa, pakikipagkapwa,

and the eight levels of social interaction based on pakikipagkapwa.

1. Kapuwa

Kapwa is a vital concept IN Sikolohiyang Pilipino. According to

Enriquez, the words “both”, “fellow being”, and “other” are commonly used as
English counterparts of kapuwa. But the term kapuwa is very different from
its English counterparts since it connotes “unity of self and others.” While the
English word”others” is used in opposition of the self, the term kapuwa
recognizes shared identity. Hence, kapuwa means extension of the self. As
Enriquez putsit, “the ako (ego) and the iba sa akin (others) are one and the
same in kapuwa psychology

2. Pakikipagkapuwa

Thus, pakikipagkapuwa is what Filipino value. Pakikipagkapuwa

should be distinguished from pakikisama, because according to Enriquez,
pakikipagkapuwa is both a paninindigan(conviction) and a value; is much
deeper and profound in its implications; and it means accepting and dealing
with the other person as an equal. Pakikisama on the other hand, is merely a
form of pakikisalamuha and connote conformity even to social evils such as
corruption. When one is walang pakikisama, others might say that he or she
will eventually learn how to get along, but whn one is walang kapuwa-tao, he
or she is considered hopeless, the worst kind of person.

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3. Levels of Social Interactions Based on Pakikipagkapuwa

Pakikiisa
.

Pakikisangkot

Pakikipagpalagayan /
Pakikipagpalagayang-loob

Pakikisama

Pakikibagay

Pakikilahok

Pakikisalamuha

Pakikitungo

Eight Stages and Manners of Social Interaction in Filipino

Pakikiisa Being one with
Pakikisangkot Getting involved with
Pakikipagpalagayan/ Being in rapport/understanding/
Pakikipagpalagayang-loob acceptance with
Pakikisama Being along with
Pakikibagay In conformity with/in accord with
Pakikilahok Joining/participating with
Pakikisalamuha Interaction with
Pakikitungo Transaction/civility with

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There are theoretical and conceptual differences among the eight
manners of social interaction as mentioned above. These are more than just
interconnected manners of interpersonal relations, ranging from the
moderately uninvolved civility in pakikitungo to a complete sense of
identification in pakikiisa. Thus, the value of pakikipagkapuwa in Philippine
society cannot be questioned, because one can understand or even accept
someone who is walang pakisama, walang hiya, or walang utang na loob, but
not someone who is walang kapuwa tao. Pakikipagkapuwa seems to be the
key in understanding one’s personhood or pagkatao.

People behind the Filipino Perspective in the Social Sciences

Dr. Virgilio G. Enriquez Father of Sikolohiyang Pilipino

Founded the Pambansang Samahan sa
Sikolohiyang Pilipino (PSSP)
His academic stint at the University of the
Philippines paved the way for the development
of his indigenous approach in studying
Psychology.
He began teaching Psychology at the UP in
1963, using English as medium of instruction.
Two years later, he shifted to using the Filipino
language as a medium of instruction that can
only be interpreted to be an act symptomatic
of a nationalist path.
He went to the United States to take his
Master’s Degree then his Doctoral Degree.
Then he returned to the Phil with a doctorate
in Social Psychology and started advocating for
a different way of doing Psychology then
merely applyingWestern psychological
concepts and looking for equivalents within
the structure of Filipino Personality.
Dr. Zeus A. Salazar Father of Pantayong Pananaw
Co-founder of the PSSP
Popularly known a “Bathala” among students
and peers.
He obtained B.A History, summa cum laude at
the UP, Doctorat en Ethnologie, with highest
honors from Sorbonne, University of Paris,
France.

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Sikolohiyang Pilipino as an Alternative to the Institute of Philippine
Culture’s Study on Philippine Values

The Institute of Philippine Culture

The Institute of Philippine Culture is a Ateneo de Manila-based

organization that carries out studies on local problems pertaining to
education and economic development, and by so doing aims to promote a
better way of understanding the Filipino way of life. It utilizes an
interdisciplinary method in doing and analyzing studies with the belief that
the joint endeavors of the arts and sciences will help us understand Filipino
identity better. The institute believes that there are mutual and archetypal
ways of thinking, doing, valuing and feeling that are uniquely Filipino.

Four Filipino Values

1. Social Acceptance.

The American Jesuit anthropologist Frank Lynch noted that Filipinos

values social acceptance, which is manifested when one is not rejected or
criticized by others (Lynch, 1968). It also means being taken by one’s fellows
for what a person is, and is treated based on his or her social status.

Filipinos value smooth interpersonal relations (SIR). It is the ability at

coping with others through avoidance of outward signs of conflict. It can be
achieved through the following means: pakikisama, euphemism, and the use
of a go-between. He defined pakikisama as conceding, or yielding to the will if
another; euphemism or stating of a disagreeable truth, opinion or request as
nicely as possible. The use of go-between means having a middle-person to
mediate between two parties for a uncomfortable request, complaint, or
decision, which is used to evade the indignity of a personal encounter.

Lynch asserted that SIR guarantees social acceptance, and when it is

lost, it is safeguarded by two injunctions: hiya, or shame, and amor propio, or
self-esteem. These qualities help the lowland Filipino be accepted by the
community by regarding him or her as a good person.

2. Reciprocity

The half American “activist social scientist” Mary Hollnsteiner (Now Dr.
Mary Racelis) studied reciprocity, which she defined as that code of conduct
wherein for every service accepted, intentionally sought for or not, there
should be a return.

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Types of Reciprocity
1. Contractual Reciprocity It involves the equality of reciprocal acts,
meaning, their proportion and nature have bee
clearly settled ahead of time. (Example, group
of farmers, taking turns in plowing one
another’s fields.
2. Quasi-contractual The expression of the customs uses both types
Reciprocity of the code equality in the return of favor,
meaning the things exchanged may be
different but should be equal in worth, or
should be similar, and that payment of
interest is not necessary unless the borrower
has failed to return the favor after a long
period of time. (Example, abuloy)
3. Utang na loob (Debt of This is created when an exchange of goods or
Gratitude) Reciprocity services occurs between individuals from two
diverse groups. It forces the receiver to express
his or hi appreciation by returning the favor
with interest to be sure that he or she is
liberated from the debt. (Example: Landlord
helps the tenant; tenant expected to serve and
be loyal)

3. Manileňos Mainsprings

Professor and clinical psychologist Fr. Jaime Bulatao was able to come
up with the following values of those living in Manila.

a. The emotional closeness and security in a family which is manifested

in the sacrifice of individual interest for the sake of the family,
strictness of parents in dealing with their children, and the
importance given to women for their nurturing skills.

b. The authority value which refers to the endorsement by the authority

figure and by society, which is manifested in the exertion of firm so
that the family will may maintain closeness and security, the limited
respect and obedience to authority figures, looking for authority
figure for help in getting a job and other benefits, abiding by tradition,
and considering how one is regarded by neighbors.

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c. The labeled economic and social betterment, which is expressed in
striving to obtain economic capability for the family; studying and
working hard to improve one’s economic plight; and aiming for
recognition.

d. Patience, suffering and endurance, which according to Bulatao, is

associated more with women than with men, and may be expressed
in a person’s suffering before attaining happiness, and that women
are likely to suffer in patience.

4. Filipino Entrepreneurship in Manufacturing

The American Jesuit social scientist and political activist, Fr. John
Carroll conducted a study to know more about the background of people who
he considered as important in leading the country to industrialization through
their entrepreneurship. He defined entrepreneurship as “the organizer of the
factors of production; land or natural resources, labor which includes
technical and management skills as labor in the usual sense, and capital
(Lynch, 1968).” He was particularly interested in the social origins of these
people, from what social level and the working groups they belong, and where
they get their capital, technology, and management skills. He wanted to know
the social origins and career histories of Filipino entrepreneurs particularly in
the manufacturing sector.

PANTAYONG PANANAW

In this lesson, the learners are expected to learn and understand that,
it is important to advocate a Filipino perspective, especially in the study of
Philippine history and society, in order to understand and appreciate Filipino
identity. We will now turn to Pantayong Pananaw in the study of Social
Sciences.

Historical Context of Pantayong Pananaw

Pantayong Pananaw as a Filipino social science perspective was born

in the 1970s, alongside with Sikolohoyang Pilipino in Psychology, and
Pilipinolohiya in Anthopology.

According to Filipino historian Portia Reyes, the imposition of Martial

Law, with its accompanying elements of repression, oppression, and
suppression, paved the way for the proliferation of the search for national
identity, which one aims to promote nationalism and freedom from Western
encroachment in all aspects of life (Reyes, 2002).

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At that time, the leftist movement, the Communist Party of the
Philippines, also had its own version of Philippine history: The Philippines: A
Past Revisited by Renato Constantino. It utilized the Marxist structural
analysis in the examination and interpretation of the Filipino people’s history.
In this book, Western imperialism is seen as the culprit behind the Filipino
people’s social ills, and the government’s role in serving the imperialists
interests further aggravated the situation (Reyes, 2002).

It was in the context of Pantayong Pananaw as a Filipino perspective in

the social sciences emerged. This would initially emerge from the UP
Department of History under the initiative of Dr. Zeus A. Salazar. Although
superficially translated into the “we perspective,” it encompasses a whole new
realm of worldview in Philippine history and historiography. It has steered the
direction of Philippine historiography towards the Bagong Kasaysayan (New
History), a fusion of the ancient definition of kasaysayan with the scientific
tradition of history (Reyes, 2002).

Key Concepts in Understanding Pantayong Pananaw

In ancient times, there was no written history although the natives

knew how to write in the ancient system of writing known as baybayin. Their
history back then was in the form of oral tradition such as legends, songs,
epics, myths, folklores, and riddles. Thus, they were able to keep the concepts
and values important to them through the forms of oral tradition.

a. Historia and Kasaysayan

When the Spaniards colonized the Philippines in 1565, they introduced

the concept of historia, or the of important events chronologically. They
introduced the concept of written history and the importance of objectivity in
the writing of history. They propagated what is termed as the bipartite view of
Philippine history in which they divided the period into two parts: pre-colonial
and the colonial periods, the former being characterized by “darkness” and
the latter “light.” Simply put, this means they considered our civilization as
backward and advocated the idea that we only became civilized because of
them. Thus, historia was all about the Spaniard’s efforts in civilizing a avage”
culture, so to speak.

The ilustrados, the “enlightened ones” led by Jose Rizal, Graciano Lopez
Jaena, ad Marcelo del Pilar formulated the tripartite view of Philippine history
by dividing the period into three parts- pre-colonial, colonial, and post-
colonial periods (light-darkenss-light).

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According to Zeus Salazar, “this was the task of the Filipino thinkers of the
Propaganda and the Revolution.

Perspectives in Philippine Historiography

Pansilang Pananaw With the Spaniards at first talking about our

culture among themselves in their own language.
Pangkayong Pananaw Then, talking to us about it using their own
language again.
Pangkaming Pananaw Talking back to the Spaniards using Spanish as a
medium of communication and colonial standards
as bases in defending Philippine culture.
Pantayong Pananaw “We Perpective” in Philippine history and
historiography.

Kasaysayan, is used as the key concept in Pantayong Pananaw. In

Jaaysayan, , the relevance or importance of events, values and phenomena to
a group of people is given emphasis instead of chronology of events.
Kasaysayan is “salaysay na may saysay para sa grupo ng mga tao.”.

The essence of Pantayong Pananaw, therefore, is the internal

interconnections and connections of characteristics, values, knowledge,
wisdom, aims, traditions, behaviors, and experiences of a cultural whole,
which is enveloped by and expressed through the use of one language. Thus,
in Pantayong Pananaw, a Filipino is talking to a fellow Filipino, about their
own experiences as a Filipino, using Filipino as the language of
communication.

b. Bagong Kasaysayan

The idea of Bagong Kasaysayan is the fusion of the ancient definition of

kasaysayan with the scientific tradition of historia. It is in this context that
the historians focus on non-traditional themes such as epidemics, women,
environment, and even jokes. The use of indigenous perspective is also a
must, since it will serve as the historian’s framework in analyzing historical
facts and propagating nationalist consciousness. Finally, the use of national
language is considered beneficial since it would help in the promotion of
Filipino perspective in the writing of history.

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Components of Bagong Kasaysayan

Bagong Kasaysayan Historia Kasaysayan

A fusion of the ancient Chronological Salaysay na may saysay
definition of kasaysayan account of past
with the scientific events
tradition of historia

Let Us Practice

I am a Word Smart!

ACTIVITY #3 – Enhance your Verbal/Linguistic Intelligence

Unscramble the letters to arrive at the correct answer. Write the word
on your answer sheet. Item number 1 is done for you.

1. LOKONGSIYAHI PINOLIPI - It means Indigenous Psychology.

2. NOYAPIHILOLIPI - The study of the world of Filipinos.

3. AWUPAK - The vital concept of Sikolohiyang Pilipino.

4. ROMA PIPOOR -It means self-esteem.

5. RIATOSIH - It is the written chronology of events.

6. SODATRISOL - The “enlightened ones”

7. YSASAKAYAN - This is “salaysay na may saysay”

8. ITCYRECIPRO - This is the return for every favor received.

9. MAKISPASAKI – This means yielding to the will of another.

10. IYAH- This means shame.

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WHAT IS THE WORD?
1. SIKOLOHIYANG PILIPINO 6.

2. 7.

3. 8.

4. 9.

5. 10.

Let Us Practice More

ACTIVITY #4 CONCEPT MAPPING

Direction: Complete the following Concept Map based on your

understanding of the lesson. Do this in your Answer Sheet.

Levels of Social Interactions Based on Pakikipagkapuwa

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Let Us Remember

Directions: Fill in the blanks with the correct answer. Write the
answer in your Answer Sheet.

1. , indigenous psychology, is defined as “psychology that is

rooted on the experience, ideas and cultural orientation of the Filipinos.” It
refers to the search and use of indigenous concepts that could serve as
bases for understanding the Filipino psyche from a distinctively Filipino
perspective.

2. is the key concept of Sikolohiyang Pilipino. It is an

indigenous concept that has a different meaning from the English
counterpart, which is “other”, for kapuwa denotes unity of self with others,
while “others” implies the recognition of the self as a separate identity.

3. is considered the Father of Sikolohiyang Pilipino.

4. Salazar is considered as the “Father of Pantayong

Pananaw, and one of the great minds, together with (Sikolohiyang
Pilipino) and (Pilipinolohiya), who pioneered the articulation
of Filipino perspective in the social sciences.

5. refers to the interconnections and connections of

characteristics, values, knowledge, wisdom, aims, traditions, behaviors,
and experiences of cultural whole, which is enveloped and expressed
through the use of one language. It is a Filipino perspective in
historiography which advocates a discourse to be carried out only by, and
among Filipinos using their own language.

6. is the study of the world of Filipinos, of being Filipino, and

the different ways of being Filipino.

7. The use of language is a must for Pantayong Pananaw,

hence it is called, a language-based framework” It advocates that the choice
of language is a clear indicator of whom one wishes to talk to.

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Let Us Assess

MULTIPLE CHOICE: Write the correct answer on your Answer Sheet.

1. The Filipino perspective that aims understand the Filipino psyche using
indigenous concepts.
A. Sikolohiyang Pilipino C. Pantayong Pananaw
B. Philippine Values D. Historia

2. It is a Filipino perspective of historiography which advocates a discourse to

be carried out only by, and among Filipinos using their own language.
A. Sikolohiyang Pilipino C. Pantayong Pananaw
B. Philippine Values D. Historia

3. It is the study of the world of Filipinos, of being Filipino, and the different
ways of being Filipino.
A. Historiography C. Pantayong Pananaw
B. Sikolohiyang Pilipino D. Pilipinolohiya

4. It means unity with self and of others.

A. Pakikipagkapuwa C. Pakikisalamuha
B. Kapuwa D. Pakikisama

5. The following are Filipino perspective in the Social Sciences except:

A. Bayan C. Kapuwa
C. Loob D. Historia

6. The educated Filipinos in the 19th century who fought for national identity
and defended Philippine culture.
A. Ilustrados C. Propagandists
C. Katipuneros D. Natives

7. It refers to the written chronology of past events.

A. History C. Kasaysayan
B. Historiography D. Bagong Kasaysayan

8. It is the fusion of the ancient definition of kasaysayan with the scientific

tradition of historia.
A. History C. Kasaysayan
B. Historiography D. Bagong Kasaysayan

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9. The Father of Sikolohiyang Pilipino.
A. Zeus A. Salazar C. Virgilio G. Enriquez
B. Prospero Covar D. Jose Rizal

10. The Father of Pantayong Pananaw.

A. Zeus A. Salazar C. Virgilio G. Enriquez
B. Prospero Covar D. Jose Rizal

11. One of the academicians who pioneered the use of Filipino perspective in
the social sciences in the field of anthropology.
A. Zeus A. Salazar C. Virgilio G. Enriquez
B. Prospero Covar D. Jose Rizal

12. The following help to achieve Smooth Interpersonal Relations (SIR)

except:
A. Pakikisama C. Euphemism
B. Use of go-between D. Reciprocity

13. It refers to the traditional story, especially one concerning the early
history of a people ad typically involves supernatural events of being.
A. Legends C. Myths
B. Folklore D. Oral Traditions

14. It means “in conformity with or in accord with.”

A. Pakikibagay C. Pakikilahok
B. Pakikisalamuha D. Pakikitungo

15. It means “joining or participating with.”

A. Pakikisangkot C. Pakikilahok
B. Pakikisalamuha D. Pakikitungo

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Let Us Enhance

ACTIVITY #5 PICTURE PERFECT: SOCIAL AWARENESS

Cut a picture depicting the key concept of Sikolohiyang Pilipino

Guide Questions:
1. Why did you choose this picture?
2. Why do you consider it as the essence of KAPUWA?

Let Us Reflect
ACTIVITY #6 INTROSPECTION

Write a short reflection guided by the following questions.

1. Do I consider myself as a Kapuwa?

2. How can I be a Kapuwa to myself and others?

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Let us Try: Activity #1
Student’s Concept
Let us Try: Activity #2 Student’s Concept
Let us Practice: Activity#3
1. SIKOLOHIYANG PILIPINO 6. ILUSTRADOS
2. PILIPINOLOHIYA 7. KASAYSAYAN
3. KAPUWA 8. RECIPROCITY
4. AMOR PROPIO 9. PAKIKISAMA
5. HISTORIA 10. HIYA
Let us Practice More: Activity #4
1. Pakikiisa
2. Pakikisangkot
3. Pakikipagpalagayan/Pakikipagpalagayang Loob
4. Pakikisama
5. Pakikibagay
6. Pakikilahok
7. Pakikisalamuha
8. Pakikitungo
Let us Enhance: Activity #5 Students’ Concept
Let us Reflect: Activity #6 Students’ Concept
Let us Assess: Multiple Choice
1. A 6. A 11. B
2. C 7. B 12. D
3. D 8. D 13. C
4. B 9. C 14. A
5. D 10. A 15. C
Answer key to Activities
References

Book

Ong, Jerome A. & Jose, Mary Dorothy dL. Disciplines and Ideas in the
Social Sciences (Teacher Manual). Quezon City: Vibal Group Inc.,
2016

Ong, Jerome A. & Jose, Mary Dorothy dL. Disciplines and Ideas in the
Social Sciences (Textbook). Quezon City: Vibal Group Inc., 2016
Para sa mga katanungan o puna, sumulat o tumawag sa:

Department of Education – Tagum City Division

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Telefax :(084) 216-3504

Email Address: [email protected]