Sikolohiyang Pilipino (Filipino psychology) refers to the psychology born out of the experience, thought and orientation of the Filipinos, based on the full use of Filipino culture and language. The approach is one of ''indigenization from within'' whereby the theoretical framework and methodology emerge from the experiences of the people from the indigenous culture. It is based on assessing historical and socio-cultural realities, understanding the local language, unraveling Filipino characteristics, and explaining them through the eyes of the native Filipino. Among the outcomes are: a body of knowledge including indigenous concepts, development of indigenous research methods and indigenous personality testing, new directions in teaching psychology, and an active participation in organisations among Filipino psychologists and social scientists, both in the Philippines and overseas.

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The Philippine ExperienceRogelia Pe-Pua It all began in 1975 when a postgraduate student at the University of the Philippines Psychology Department decided to take a different approach in her field research. Carmen Santiago (1975Santiago ( , 1977 was interested in studying the concept of pagkalalaki, a term that is difficult to translate to English but would roughly refer to maleness, manhood, manliness, machismo, or all of these. She started reviewing the literature and found that the available literature (mostly Western) was not relevant to this Filipino concept. So she ventured out into a Philippine village without a clear-cut research design or a literature review, and started interacting with the local residents. What was clear to her was a single question for the men whose views she was interested in obtaining: What is the meaning of pagkalalaki? In the course of her finding the best strategies for conducting this research, she discovered the pakapa-kapa approach, which was later defined by Torres (1982, p. 171) as "a suppositionless approach to social scientific investigations. As implied by the term itself, pakapa-kapa is an approach characterized by groping, searching and probing into an unsystematized mass of social data to obtain order, meaning and directions for research". Pakapa-kapa provided the impetus for encouraging Filipino social scientists to discover methods of research that are indigenous to Filipino participants. Pakapa-kapa was a turning point in Philippine social science research.

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Cities are indeed places of everyday racism, experienced as ethnocentrism, prejudice and ethnic-based hatred. Drawing on an Australia-wide telephone survey of respondents' experiences of 'everyday' racism in various contexts, conducted in 2006, we examine forms of racist experience, as well as the contexts and responses to those experiences for Sydney, Melbourne and Perth, Australia's main immigrant-receiving cities. Results show that between 1 in 10, and 1 in 3 respondents, depending on their background and situation, experience some form of 'everyday' racism. However, this particular aspect of urban incivility is shadowed by everyday good relations. There is what might be called a 'geography of cultural repair' and cultural maintenance within the cosmopolitan city. There is strong support for anti-racism policy. Where action is taken in response to racism, it is determined by everyday confrontations and attempts at direct reconciliation. Formal complaints and reports are much rarer forms of anti-racism. In this paper, we advocate a pragmatic on-going, agonistic politics of cultural exchange and tolerance. Racism and anti-racism