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Narratives of Trials and Struggles of Filipino Seamen Joanne Visaya Manzano
The Basis of Filipino Psychology in Culture and History Virgilio G. Enriquez

His advisor is Prop. Antoon Vergote in his thesis at the Universiteit van Leuven in 1962. His
thesis was entitled “A contribution to the study of the Personality Structure of candidates for
the Priesthood: Comparative research through the “Experimentelle Triebdiagnostik' (Szondi).”
(Bijdrage tot de studie van de personalsjonheidsstructuur Bijkandidaten voor het priesteschap.
Vergelijkend onderzoek bij middel van de Experimentalelle Triebdiagnostik (Szondi).

Verlinden strives to make his practice of psychology meaningful in the Philippines by leading
his students to discuss psychological theories from the perspective of Filipinos. He believes
The Horizontal View
that the use of Filipino languages in research and teaching is good, which is why it is difficult
to carry out today. Example of a paper from St. Louis with a Filipino perspective is one about
the Edwards Personal Preference Schedule with an emphasis on the attitude of Filipinos
As Discourse
towards heterosexuality.
Vocational*
Zeus A. Salazar

The horizontal perspective emerged from my analysis of the fundamental historical

points of view in the process of our nationhood. Since the early 70s, the essence of
this view has been an important basis of my course in historiography, where the
methodology, philosophy and methods of writing history are studied. In particular, in
1974 I expressed a summary of this view in a Malacañang-requested review of the
Filipino Heritage that was just then being prepared.

I criticized then that the view of the encyclopedia being submitted is not equal but
biased, because what is being talked about is outsiders (or elites whose mental base
is somewhat or completely outsiders) and not the Filipinos themselves. This can be
seen in the following circumstances: (1) the language is foreign and not understood by
the majority of Filipino society; and (2) the tendency is to see our country as an object/
subject of study from the outside, that is, not from the inside, nor for the insider, and
Ialong is not dependent on concepts, senses and spirit itself of the Filipino culture and
civilizations of the Philippines in the course of its history until now.

This accusation was not successful. What was important then for the makers of the
encyclopedia was to show the opinion and understanding of the elites about the
Philippines, to their own satisfaction— ie, for themselves and for the foreigners they
wanted to impress or attract. In fact, this was also the direction of Malacañang
publications during the "New Society" period (and, in general, until

________________________________
*Published in Pilipinolohiva: Kasaysayan, Philosopiya and Pananalisik, edited by Bautista and Pe-Pua. Manila:
Kalikasan Press, 1991, p. 46-72.

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now). The need of those who made decisions then (and, unfortunately, still today) is to
explain and understand us and our country to outsiders, instead of us first understanding
it and our own cultural experience—
ie, for ourselves, in our spirit and in our language, through the values and values of our
culture(s), including what we have gained and claimed in the course of History; in short,
within, and in accordance with our own civilization.
Therefore, Filipino Heritage has no difference from the long-ago encyclopedia published
by Zoilo Galang, except for the new data and the number of new writers of newer works.
Then, Malakanyang even planned in the 80s to have an encyclopedia made in this spirit,
and, by the way, in English. Those who planned it still did not understand how it would
be different from the encyclopedias of the Americans, English, Australians, and other
Anglo-American people, except maybe (1) the fact that the Filipino encyclopedia was
made by people of Filipino nationality ; (2) the possibility of plagiarism by Filipino writers;
and (3) the "collaboration" of foreigners in this work. The similarity of such work to the
"collaboration" of our elites with foreign countries in the economy and other fields is clear.
This means that the Filipino authenticity of the encyclopedia that was being planned at that time was "obscure".
The spirit of this is to have a Filipino version from (or seen) abroad, for the Filipino elite
and their understanding (or conversation) in English.
What is emerging and being promoted is not from the cultural experience of the Filipino
people, for the entire Filipino people — ie, not within a vertical perspective that will build
the nation.
What exactly is this “equal view”?
Horizontal View
The essence of vertical perspective lies in the internal coherence and linking of
characteristics, values, knowledge, wisdom, desires, customs, behaviors and
experiences of a cultural totality — totality encompassed in, and expressed through a
language; that is, within an independent cultural or civilizational discourse/discourse.
This is a reality within any ethnolinguistic group with totality and essence, in ours and in
other parts of the world.
In all Filipino languages, there are concepts equivalent to Tagalog or P/Filipino “kayo,”
“kami,” “sila,” and “tayo.” The latter refers to the speaker and all his interlocutors,
including those who are absent but are assumed to be part of the totality of the speaker
and interlocutors.
For example, the expression "we Filipinos," in contrast to "we
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Zeus A. Salazar
mga Pilipinos,” implicitly implies that the interlocutors are only Filipinos. That means,
foreigners, non-Filipinos are not included. In this situation, the conditions, concepts,
thoughts and attitudes that can be focused on are easy to understand, because they are
contained in our own society-and-culture, both expressed by (and wrapped in) a
language that everyone understands.
We can connect them to each other without having to define other concepts, people,
attitudes and thoughts related to them. In fact, there are many things and things that we
implicitly understand and relate to. They and their associated behavior constitute a
"mentality" (unique and unique thoughts and thinking) that is difficult to understand by a
foreigner who has not entered a culture-and-society with a vertical perspective.
That is, if a group of people only talks about themselves and each other, that can be
compared to a closed system or closed circuit — a “closed communication/interaction.”
Everyone understands each other without having to define something else that is outside
or external. Therefore, a society-and-culture has an “equal perspective” only if everyone
uses concepts and attitudes that everyone knows the meaning of, as well as the
relationship of these meanings to each other. This happens only if the code is the same
or “equalized with meanings,” that is, a total association and coherence of meanings,
thoughts and attitudes. It is important (and even fundamental) to have a common
language as a basis and medium for understanding and communication.
This is easy to see if we look at the ethnolinguistic groups in the Philippines.
For example, the Tagalogs have the same language; they understand within this
language what everything means in relation to everyone's customs and thoughts. So
back in the day, even their religion was the same — they believed in this, and in the
mythological personages whose most central ones they called "Bathala."
This mythological character is also the main character of their epic or song. When this
song about Bathala disappeared during the Spanish period, it was replaced by passion,
but its main character was also a "god" — the god of the Spaniards, Christ. We can see
that even before the Philippines connected the Spaniards, each of the ethnic groups had
its own "equal perspective," or its own totality that depends on the connection of cultural
and social elements to each other, which is understood and maintained by the members
of that ethnic group through their own language.
In this understanding, the horizontal perspective is often not apparent to (or obvious to)
the members themselves, if their society-and-culture is intact. It's because of the existing
reality, because that's what they really depend on. They don't learn any other cultivation,
except for the ingredients that have entered (and have been claimed by) their basic
cultivation. This is seen in their attitudes, actions and actions which are indicated by,
and depend on, the same language-and-culture. They are like fish in water. And if they
can be released from their culture-and-society, more is needed
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be able to explain to them or understand the actions and habits of/in other cultures-and-society.
Then, they also have to share it with their culture (compatriots), through their own
language, in their own grievances. In this explanation, the view can be said to be
"derogatory" — that is, referring to others and not to others — e.g., "they are like this,"
"they behave like this," "outsiders or foreigners are like this."
If the explanation goes outside or abroad, the point of view they use is "pangkami," as
already indicated. The explanation here is about one's own society-and-culture. It will be
necessary to compare it with other systems of behavior that the members/participants of
such a system are being addressed.
The native language or another language can be used here, depending on which one is
more widespread or more dominant in cultural or socio-political relations. For example,
if a Tagalog in the 16th century was going to Brunei or Malacca, his explanations about
his own customs and culture could be in the Malay language (the lingua franca in
Southeast Asia) or in Tagalog (if the interlocutors understand Tagalog or they are subject
to Tagalog).
For example, if the Tagalogs fight with the people of Brunei and they defeat them and
conquer them for some time, they will tell them like this, "You people from Kalimantan
are different; you are like this, not like us Tagalogs; you are different.” This treatment/
communication is what we can call "your point of view." It is the perspective of the
communicator from the outside to the insiders of a particular culture, about its people
and customs.
The essence of the vertical view of the flow of our history is the fact that due to
colonialism, the entirety of many ethnolinguistic groups in our country disappeared (or
was gradually destroyed). The surface that has been replaced (or applied on top) is the
total colonial that will be (or will be used as) the basis of what will then be the "Filipino
nation". Because the total colonial was established and propagated through the Spanish
language (which would later be replaced by Anglo-American through an "education"
system sought and/or accepted by the aforementioned elite for the entire "nation") ; and
because of the socio-political and cultural concepts of the Spaniards (and, later, of the
Americans) resulting from the use of a foreign language, the formed "nation" /nacion/
(nation) will appear to be full of contradictions. So, today's "Filipino" nation does not
have (or does not yet have) a vertical vision that encompasses the whole. Therefore, if
we want to build the Filipino nation, it is necessary to promote and enrich the vertical
perspective of the current total socio-political, for the entire country — that is, the entire
Philippines with its independence and essence.
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Horizontal View of History
Before the arrival of Spanish foreigners in the 16th century, ethnolinguistic groups
throughout the archipelago did not have a single vertical perspective, despite their
kinship and complete similarity in race and culture.
There was not even a Filipino nation that now encompasses the cultures and societies
mentioned; even more so, as of now, there is still no single country that will give totality
to the Philippines. The Filipino nation was formed only in the second half of the last
century. It was formed by the efforts of the elite of the Christian part of the Spanish
colony. That is, it developed only in a part of the Philippines that was heavily exposed to
the West and was, therefore, tainted if not completely transformed by it — ie, learned
the Spanish language and absorbed (however slightly) into Spanish culture and, through
it , in Western civilization.
I call elites “acculturated groups of people.” They began as a social group at the time of
the first encounter between the people of the archipelago and the Spaniards. These
groups were called ladinos because they learned Spanish.
The friars made them translators and helpers in the evangelization (Christianization) of
the Filipinos. They translated into their native language the concepts and thoughts that
the friars wanted to explain, and they also translated the native concepts, ideas, and
thoughts into Spanish for the friars. In their brains (and in the brains of the friars and
some ordinary Spaniards who were interested in Filipino culture), therefore, elements of
Spanish culture and indigenous culture met and mixed. This phenomenon in the
American era can be reflected in the children's nursery rhyme that begins, “One day,
one day; I saw saw; a bird isang ibon..." This comes from the habit of ladino poets who
compose bilingual poems such as the work of Fernando de Bagong Banta which states
like this:
Thank you forever gracias se
den sempiternas
in the birth note al que
hizo salir la estrella
be able to make darkness
que destierre las tinieblas
to all our people de toda
nuestra tierra.
In other words, the acculturated ladinos are the same ones who collaborated with the
Westerners in the process of acculturation that resulted from the colonization of
themselves and their partners in the indigenous culture.
This encounter between Spanish and Ladino was very complex, and the translation they
made was a very important aspect of Spanish colonialism because what was done
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they are the indigenization of Western mentality and culture and, vice-versa, the
westernization of the spirit and culture of the islanders, within the colonial environment.
An intellectual aspect of this encounter has been focused on, still from a Western
perspective, by the historian Vicente Rafael in his published dissertation entitled
Contracting Colonialism.
Beginning in the third decade of the eighteenth century, the ladinos gradually entered
the Spanish colonial system in greater numbers. They became escribanos (clerks,
secretaries, etc.), attorneys (abogadillos, apoderadillos), or assistants to mayors and
other Spanish officials. Others entered the religious system. They became priests —
secular priests because they did not want to be accepted as friars or Jesuits. During
the first decades of the eighteenth century, the Spanish regime began to establish
seminaries. The need for a priest was intense then, due to the spread of Christianity.
The colonization of the clerical position (pampri) was again reversed and reinstated by
the king as a colonial policy. So since then, Filipino priests — that is, Filipino priests —
Indians, Filipino-Chinese mestizos, and Filipino-Spanish mestizos, along with Filipino-
born Spaniards, entered the churches and, as a result, took charge of the parishes
( the few true Filipinos
then and until the second half of the 19th century).
So it can be said that the secular Filipino priest as a social group came from the group
of ladinos. They succeeded the ladinos who were closely related, as a social group, to
the friars and other Spaniards. However, the secular Filipino priests will be competitors
of the friars, while the "common" ladinos used to be only helpers of the friars. Secular
priests became better versed in the Spanish language and culture and, as a result,
they could compete with the friars for parish positions. Hence, they became the subject
of the friar's taunts. In the beginning, it was done only in the company of the friars. In
this grade, the very first person to slander in a private letter was Fray Gaspar de San
Agustin. Then, directly as the Spanish friars say/
Jesuitical insults in front of the "natives" ("You Indians are uncivilized, barbaric,
arrogant, ungrateful, arrogant, fit only for herding buffalo..."). The Filipino secular
priests were not the only ones who were met with anger and ridicule by Fray Gaspar
de San Agustin and other Spaniards. They and the apoderadillos had those beliefs
that, according to the friars, the audience believed "any blasphemy that was said" even
if it was against the Catholic religion because their sayings were "wise words"!
The "acculturados," ie, "ladinos" and "secular priests" continued to advance.
In the nineteenth century, from among them appeared the ilustrados, formally educated
Latinos — that is, those who became aware and attained enlightenment or "enlightened"
(this is the equivalent of "ilustrado" in Filipino, adjective from the noun Spanish
ilustracian and translation of the French les lumieres: "the light" indeed). The direct
origin of this class is the secular priests.
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These priests sought to be equal to the Spanish priests (who were monks or friars,
including the Jesuits who in the narrow sense were not monks). Most of all, seculars
don't want to be believed. So what they want is secularization or letting the parishes
have secular priests (who are mostly Filipinos or natives of the Philippines) and not
friars (who are all Spaniards, Creoles, or Europeans). They did not want parishes to
be taken away from the friars when the Spanish Jesuits returned in the middle of the
nineteenth century to the Philippines and for this reason the Filipinos were forcibly
removed from their parishes, to give them to the friars being transferred from Mindanao
and other areas that used to be "Jesuit" before their expulsion in 1768.
Later, the intellectual, some of whom became secular priests, would take on a new
form in the second half of the nineteenth century — the illustrated. However, there is a
difference between the enlightened and the secular priest. He was really educated and
educated outside the Church. In the nineteenth century, there were colleges and
universities attended by Indians, Filipino-Sangley mestizos and Filipino-Spanish
mestizos. The whole group was also joined by the so-called "creolyos" (natives of the
archipelago who, because they were born here in the Philippines, called themselves
"hijos del pais," or "sons of the people"). Since the education of the enlightened was
not in the seminary, their thinking was more focused on the real world (above all, on
the social and political situation). And because they are the most intellectual and
educated among the "natives" in the Philippines, they are the most talkative. They can
converse in Spanish equally well. They are also the source of the Spaniards' insults
regarding the "natives" (which for the colonialists were similar to the enlightened
because they were "different"). This is due to the fact that the enlightened ones were
the only ones who understood Spanish and could communicate with the colonialists.
The Spaniards said to them, "You are only Indians, and everything you know you owe
to us, because the history of your people has only two parts: first, the time when you
were not Christian and civilized, if when will you sink into darkness; secondly, when
we Spaniards came, to bring you the light of our civilization and Christian religion.”
That is always the direction of abuse. In other words, the former comment of the friars
regarding the secular priest "Indio" has gotten worse. It is not only the character and
attitude of the Indio that is bad. That part of his personality that has a little goodness,
faith and civilization, is from the Spanish!
95% or 98% of Christians don't care about these insults. They do not understand it
(because the rebuke is usually done in a foreign language). And the Moros — our
Bangsa Moro today — and the ethnic groups that remained indigenous (the lumad or
lumadnon part of our nationality) are especially indifferent. They have not yet come out
of their own culture, nor have they been alienated, but rather remain uncomplexed
about it. That is, the largest percentage of the Philippines still has "equal views." They
are separated from each other, although they remain related.
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children and related. And this connection depends on their previous cultures. They have not
yet been affected by the culture of the Spanish colonialists, or perhaps by the Spanish-like
culture of the acculturated elite, where the foremost in being Spanish-like are the enlightened,
the natives "enlightened" by the day of European civilization!
What was the reaction of those cultured people whose language and culture were Spanish,
but their social status in the colonial system was that they themselves did not know where or
at what level? They did not have or had been separated from their own cultures, but the
Spaniards could not accept them in the upper echelons of colonial society. Even though they
speak Spanish fluently, although sometimes there is a point (like Lopez-Jaena who has a
Bisaya point, or the Lunas who have an Ilocano point). They do speak Spanish, dress like
Spaniards, have Spanish mustaches, and look like Spaniards, but they are still not Spaniards
because they have a crooked nose, are brown, are of "uncivilized" race, and are undoubtedly
still Indians (according to Spanish slur).
This insult to the illustrious is always repeated to them by the Spaniards, when they want to
put them in their "place." Their reaction was to oppose the opinion of the Spaniards about
the insignificance of the natives or Indians. They accepted the Spaniard's rejection of them.
They called themselves, along with the half-Indians, Filipinos. The point of view of these
Filipinos is "for us," so what they say is this, "It is not true that before the Spaniards came,
we Filipinos had no civilization. In fact, we already have a culture, we are already in contact
with China, Indochina, India, and others, "even before the Spaniards came."
This is the essence of the consciousness that the Propagandists asserted and spread among
the Spaniards in Spain and their fellow Filipinos in the Philippines.
According to Rizal, when the Spaniards arrived, the indigenous civilization even collapsed
because the Filipinos lost interest in enriching it. They are always attacked or included in
military campaigns launched by the Spaniards either inside or outside the archipelago. What
they reap from their work does not go to themselves but to foreign Spaniards! The line of
thought of Rizal (and other Propagandists) is, "When the Spaniards are gone, the Filipino
civilization will rise again from the darkness it fell into; the former enlightenment will once
again spread in the Philippines.”
This is the biased view of the ranks of the Propagandists* in the face of the historical and
colonialist ideology of the Spaniards who state that the enlightenment of the Spanish religion
and culture/civilization has replaced the darkness and ignorance of the time before they
came to the archipelago. For the Propagandists ascribe to the insulting Spaniards the
nullification
________________________________
* I have already explained this in an article “A legacy of the Propaganda: The Tripartite View of Philippine History.”
In Ethnic Dimension, edited by ZA Salazar. Cologne: Counseling Center for Filipinos, 1983.
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with their idea about the lack of "civilization" of the Indians, they had to say and spread it in
the Spanish language as well. Therefore, their view of their own society-and-culture is biased.
They are not speaking to the skins and members of their former indigenous cultures, but to
those who colonized the towns and cultures in the archipelago. And the ideas, concepts and
other cultural elements that they will use are those that they learned from, and understood
by, the colonialists. Propagandists did not sharpen their weapon against Spanish colonialism
in the cultivated country but in the "liberal" tradition of Europe.
So the tradition they started of building a national (and Filipino) civilization got lost in a foreign
language, and in foreign concepts, which were not even matched with their own tradition.
Based on Spanish (European) elements, it is the formation of a "national culture" towards
the worship of "European civilization" and not towards a true "national civilization", mainly
due to the oblivion if not aversion to cultural roots of the Filipino people. That is to say, the
total culture defined, boasted and created by the Propagandists is, in fact, only a local part,
a regional form of Spanish culture — ie, that which is only fabricated by the Indians and
mestizos who became Spaniards, which if there are taal and non-Spanish are just some
elements that are remembered from the cultures they left behind. These elements appear
like a ritual in the memory only because the enlightened had to separate themselves from
the Spaniards, who did not want to accept them in the colonial society whose target
civilization was the Spanish and European. In fact, the ilustrados and their other social
classes then became the inheritors of colonial society-and-civilization (in Spanish). In this
view, they are at the very end of the acculturation that began with the ladinos.
When the Americans arrived, the task of the illustrators was to show the new foreigners that
Filipinos can be doctors, lawyers, engineers, and eventually, even artists and beauty contest
winners (not ugly!) .
So in the consciousness of the elitist culture, the appearance of the "Filipino" (the first
Filipino) is always shown in some field. For example, we are always confused because
others have been there before we have done something like that or become the first Filipino
in that kind of work or profession. So from then until now, we are trying to show that "Pinoys
are not really late." That is, the work of Filipinos should always be judged from the policies
and standards of outsiders or foreigners. A foreigner must first bless any Filipino work or
work before it is considered good.
So from the time of Propaganda to the present, what Filipinos have created in general, has
been created by them within a foreign language and culture — a language and culture left
(or, some even say, "bequeathed") to them by the colonialist, Whether it's Spanish or
American. It is easier to create that culture, because it has been demonstrated by others —
ie, by foreigners. Only the Pinoy slang "gaya-gaya puto maya" depends on it.
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From the Spanish era to the present, Propagandists (and their intellectual successors
today — ie, illustrated ones augmented by pensioners, Fulbright scholars and others
sponsored by America and, now, Japan and other countries) have been writing in
foreign language It goes to show that they can — and, incidentally, they do. That's all,
in order to create in Spanish (or American English), it will first be necessary to be
Spanish (or American and, maybe when the time comes, even Japanese) who aspire
to be "Filipinos." That is, they must first separate from (and they will leave) indigenous
culture. It will be necessary for those people (who aspire to be "Filipino") to first be
separated from their own culture, and later return to it only to use some elements of it
in their creation (in fact, to create "others" or " original”!) in Spanish (and later, in
American). This is the "intellectual" work of Filipinos from Rizal and Paterno to Villa,
Tiempo and Locsin, Sr. Cum Jr. What they created was only a local part ("local color"
in literature) of any foreign culture they joined.
As already indicated, the English language was used in the American era so that the
new "intellectuals" continued the work of the Propaganda-era illustrators — the creation
of a "national" culture for the "Americanized"
Filipinos and for foreign Americans and others who can speak English. It is only natural
that this development is carried out within foreign standards.
In other words, what prevailed in the colonial period was the destructive view
(ie, from foreign, to and for foreign) and pangkami (from us, to and for foreign). Of
course, the colonial and post-colonial society-and-culture is the result of the cooperation
of the Filipino elite and the foreigners, who understand each other through language
and the unique categories of colonialist and foreigner. Fortunately, there is still a vertical
perspective within the ethnic groups and at the town level, a perspective that those who
built and are building the "nation" did not think to use for general awareness, for the
entirety of the country that the Philippines aspires to establish.
Horizontal View of the Present
In the cultural field, the establishment of a nation of elites resulted in the division of
civilization — the "great cultural divide" — into two parts: the culture-and-society of the
acculturated elite whose language was English-American, after becoming Spanish
( and during the collaboration almost became Japanese); and the culture-and-society
of the people whose general language of communication today is Tagalog or P/Filipino,
while in the countryside and the provinces the regional languages that are the roots
(and continue to be adapted) of the culture of the people have remained .
The dominant culture-and-society of the elite was formed by the political efforts of the
"intellectuals" and the cultured social class. Their acculturation
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will clearly follow the order ladino = secular priest = ilustrado = pensionado/ Fulbright-
Mombusho scholar/ innovative intellectual. The last link includes all classes of
"scholars," "fellows," "writers," and other "sendants" or "guests" in the United States,
Japan and other countries during the colonial period and until now. They were among
the former illustrators of the 19th century. Because of the pensioners and other newly
acculturated people, and the soft-spoken nature of the elite, those who formed the new
nation after the Spanish-American war were attracted to the English language and
American customs. This transition of illustrations is also difficult, as shown in the work
of Nick Joaquin (in English!). This group of "pensionados" (or modern "acculturados")
grew even more when the American language-and-culture-based education system
built by the new colonialists (as activists call it — "American Imperialists" ).
The education system will shape and mold the spirit and mentality of the newly
acculturated who will take it upon themselves (without permission from anyone) to build
the "national culture." Their entire production in culture, especially in literature (in the
English language!), was immediately introduced by the Americans into the education
system. See here Camilo Osias's literary fiction, including the first Filipino short stories
and poems in the English-American language to be accepted into educational
anthologies. After that, the ambition of the writers (as well as the "scientists") is to
"expand abroad" (ie, the United States) or grow/enlarge their "native clearing" (native
kaingin) in the forest that is not the Philippines but the United States or even the
santinakpanka can't tell who/what lives there. Stevan (ie, Esteban) Javellana, Jose
Garcia Villa, up to Noriega, Abad and Rosca can be identified here, which the public
will not read because they will be more fascinated by the writings in Tagalog or P/
Filipino and others Filipino language.
Besides shaping the new generations of acculturated English and the American way of
life (making American), the education system also filled the necessary positions in the
economic fields (trade, banking, industry, technology, etc. ), culture (the education
system itself, science, arts, literature, humanities, entertainment, etc.) religion (replacing
the departing Spaniards, advancing protestantism, renewed evangelization of the
Cordillera, Mindoro, Mindanao, Sulu and others) and politics (government from above
—executive, legislative, justice; down—province and town; civil movements, including
those "revolutionary;" including the military).
All concepts, trends, ideas and so on in all these fields will be disseminated and learned
in the English language and within the perception (and also prejudice) that is American
(ie, not ours or foreign).
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Huge Cultural Divide In short, Filipino intellectuals will be trapped in the framework of American and Western
thought. So, even your struggle for freedom will be contained in the principles and
premises of the civilization and history of the United States and Europe. The most
notable thing here is the conflict between "conservatives" (or "liberals") and
"revolutionaries." First, they understand each other because their mental categories
are the same, even if their goals are opposite. Second, if the "conservatives" and
"liberals" are pro-American, those "revolutionaries" are for the enemies of America
("Kano"), initially Russian then Chinese. And all the thoughts and initiatives of the
opponents of Kano will be claimed by the "revolutionary" Filipinos. All "new" ideas or
movements in the United States or Europe (suffragette, Third World, "deconstruction,"
"post-structuralism," feminism, etc.) will be freely imported and worshiped — in the
English language, whether understood or not, especially if it is not understood and
cannot be adapted to the country's situation.

The influence of foreign influence can be studied in every aspect and activity within
each field mentioned — from economy to politics, after going through religion, culture,
etc. However, first it is necessary to explain, through a diagram (please see p. 101) the
aforementioned "monstrous cultural divide" which is the cause of the separation of
Filipinos in spirit and behavior.

In general, two cultures in the anthropological sense are contained and can encompass
the current Philippine society — the “national culture” that originated from Propaganda
as a result of the establishment of the nacion/nation (nation) under the leadership of
the elite and the “cultural people” as a result of the process of the formation of Filipino
communities into a Filipino Town, the Inang Bayan ng Himagsikan 1896. The first
revolves around the concept of the "Filipino nation" which was initially developed in the
Spanish language (la nacion/patria filipina) by the Propagandist and Revolutionist and
then advanced by the line [Aguinaldo] > Quezon > Osmena > [Laurel] > Roxas >
Quirino > Magsaysay > Garcia > Macapagal > Marcos > Aquino in cooperation with the
Americans, so the molding of the English language state at the moment. The second
one is rooted in the historical experience of the Filipino peoples who clustered together
in one Filipino Nation in the face of Western oppression. This experience has never
been interpreted in a foreign language — for example, the people's rebellions, from
Bangkaw to Bonifacio and the subsequent revolts after Aguinaldo surrendered the
Revolt of the People's Children in December 1897. elites, for their part, often expressed
their goals and thoughts in a foreign language. It can be said that the Tagalog or P/
Filipino language has been the target of popular uprisings, especially those called
messianic, until the Revolt of 1896 and beyond.

The "national culture" is what the elite is spreading today through the education system
established by the Americans in the English language, for the elite

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and to increase the number of servants in the new colonial system. This is the reason
why the entire structure and content of the socio-political, economic, religious and
intellectual system that encompasses the diaspora is attached to (and, often, determined
by) the foreign. And because the elite's eyes are focused on foreign countries, the
general view of "national culture" is "for us." If only the social and political spheres are
discussed, our elites are clearly attached to foreign countries, especially to the United
States (and, during the war and the last two decades, to Japan as well). There they
study, study or want to study post-graduate in order to achieve the alleged "high"
knowledge. In fact, many of them even have houses in the United States, apart from
their residence in Manila or neighboring areas and in the provinces here in the
Philippines. It is easier for them to communicate with Americans because their thoughts
and mentality are derived from American culture, or picked up and imported from
America. Many of them are even retiring in America after their "service" here, like the
American civil servants when we were an outright colony of the United States. It should
also be remembered that before they aspire to become the president of (or an important
and powerful politician in) the Philippines, they must first seek the blessing of the
American (cf. the de rigueur official visit to Washington and speech to the US Congress
by the newly elected president !).
Even those who "love the masses" have no other intellectual baggage than what they
have read (and sometimes understood) in American books, even if they are about (or
from) other foreign cultures. and civilization (cf. among the "progressives" in literature
and "art studies," the second-hand structuralism, post-structuralism, post-modernism,
deconstructionism and other "isms" from France and other European countries). So,
like their political rivals (who are both elite), they are just xerox copies of their second-
hand American role models. What they want to spread to the "nation" are those
aspirations that are the opposite of what the ruling class exists. However, the conflicting
goals of the elite and its "revolutionary" opponent are both dependent on the principles
(and internal contradictions) of Western civilization.
Therefore, both those in power and those who want to oust them lean on borrowed
categories or products of their being xerox copies of foreign countries. These two
directions of socio-political conflict have no original thought. In fact, only the two
competing forces understand each other in this ideological battle, because the clash of
ideas is only carried out in language and in foreign categories. Or maybe, what is
related in the conflict are the two forces mentioned and the foreign one, who in turn is
asking for help from both: for the first, development aid; for the second, ideological
cooperation of comrades (proletarian internationalism).
Here in being just a bad xerox copy of the American xerox copy is one of the two faces
of the "cultural schizophrenia" of the elites,
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whether "ordinary" or "reactionary," and of "revolutionaries." They should always
compare themselves and their borrowed culture to foreigners. This is the cause of their
"unang Pilipino" complex ("first Filipino doctor," "first Filipino pilot," and so on). This is
also the explanation why "pangkami" is the most characteristic of their "national culture."
The perspective of the national culture is not just negative — ie not just raising the brow
of the superior/superior-in-the-society vis-à-vis the foreigner or perhaps just the essence
of their interaction with outsiders. The view of this culture is also the same if the
conversation is only elites as the movers of society-and-national state. As already
mentioned, this is the developed culture of the elites, despite being only a xerox copy
— ie, of being only a shadow or reflection of the West. In addition, the elite culture also
has elements of indigenous cultures. These ingredients were needed so that the
founders of the nation could cover all the inhabitants of the archipelago. We know that
the elites considered themselves the representatives of the "Filipinos" before the
Spaniards and, later, before the Americans. In short, they consider themselves to be
the "representatives" of the "pueblo Filipino" in the beginning and, later, of the "Filipino
people" which they often mistake for the real "Bayang Filipino."
However, there is still a native part of their soul.
There are many reasons for this. First, because most of them were born into one of the
Filipino cultural languages (ie, Tagalog, Magindawan or Ibanag, for example) before
they entered or entered the first grades of the education system, and before continuing
or continuing the their exile or alienation in America or other places overseas (they call
it "abroad") in their "post-graduation." That is, unless their parents really set them apart
from their unfortunate youth, their early childhood is shaped by the culture(s). Second,
even if they survive the welfare pull of their youth on the streets, they do not lose their
nannies and other household helpers. Their influence is long-lasting, mainly because
the children of the rich are left to the care of nannies and maids.
That is one of the connections of the elites in the town. The diagram shows this
connection, a connection that is of great cultural importance.
That is to say, inside their "national culture" borrowed or picked up from abroad is
wrapped the essence of their Filipinoness rooted in our culture. Be ashamed or proud,
that summary is what gives them the right to call themselves, at least, a true Filipino.
However, no matter how powerful this indigenous factor is, the elites do not really know
its nature, its characteristics, even its appearance. Their ignorance regarding their true
personality, Filipinoness and Filipinoness is profound. They were separated from it and
were separated (or are still being separated) from the West.
In this relationship with the people is the second face of "cultural schizophrenia"
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of the elites. They do not know how to deal with or to deal with and internalize their
native cultures, their "indigenousness," ie, what they will do (in fact, what else they can
really do) in the Civilization of the People that already includes the most in the Philippines.
As can be seen in the diagram, they are part of our culture and the Culture of the People
that emerged from them in their interaction with each other and interaction/competition
with other cultures in the course of history; but the elites are also outside the Welfare
State because of their development of (and continuing to promote) National Culture. So
they are few in the Town and its general culture.
Ignorance (or confusion) and exploitation — in polemical terms: chaos and disorder —
can be called the main characteristics of other connections or interactions of the elites
in the People. Only three will be mentioned here as remarkable aspects of their
ignorance or confusion. The first is about themselves who always problematize identity.
"Who am I?"; "What are we?"; "What/Who is a Filipino?" Such are their questions, which
show how vague and unstable for them is the national essence that they bring, as the
image of their personality, to cover the Philippines. This is not surprising, because the
elite actually associates the national essence with foreigners — ie, its formation from
the outside as a result of colonialism.
For them, therefore, being Filipino depends only on the environment and not on being
Filipino itself, from within the Filipino culture or cultures, as a result of its (or their)
advancement (or flowering) in the course of history. .
This is the reason why in the consciousness of the elite and the National Culture they
spread (in English), the idea of "foreign influence" or taint is most central.
Surely some will still remember what was shown in the parade commemorating the
Independence titled "Racial History" during Martial Law: almost all "races" and
"civilizations" have been paraded to make foreigners feel that theirs is very important.
their "role" allegedly in the Filipinoness of our "race."
[If the Philippines is indeed a "race", in any sense, — ie, not a culture/civilization formed
in history, how can the race of the foreign elite be explained or reconciled with the idea
of "a race", not only in physically but (even more so) spiritually and culturally?] What is
overshadowed by such a self-view is that fundamental element: the language and
"indigenous" Filipino.
Also, a few years ago, in commemoration of the Revolution of February 1986, almost all
religions were included in the ecumenical service (including the Jewish one!) in their
respective foreign languages. Only P/Filipino is absent. And Cardinal Sin even sang the
Filipinos "My Country `tis of Thee" (which he probably learned during the American era).
In reality, what the elites are advocating is the "mixing" of the National Culture from food
to thought and the creation of "new" cultural elements. The Philippines is shaped like a
drum — ie, hollow
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inside and the skin that wraps and gives sound to the entire emptiness is completely
foreign or comes from a foreign country. This is not true, as mentioned above.
The Philippines is strong and knowable: it has a very deep origin and its development
and development from it is complex. His appearance is only hollow because the elites'
vision and understanding of the development of our country and its culture is from the
outside. They did not see and, until now, still do not see, that while they focused all their
efforts towards being the heirs of the colonial state, society and culture, the Filipino
people formed the Good People and were also shaped by the true " son of the people"
is the Mother of the People. All of this comes from the confrontation, competition and
interaction of the Filipino cultures with each other and with the colonial culture of the
Spaniards and Americans in the course of history. That is where the so-called "Great
Tradition" (Great Tradition) allegedly of the acculturated and pro-Western elite on one
side, and the "Little Tradition" (Little Tradition) of the folk element on the other side is
rooted. Also dependent on this view is the disdain of the elites for the taste of the
people's "cloak" (cf. what intellectuals call "popular culture", regardless of whether it has
been imported from everywhere to be used in the -sort of Filipino socio-cultural
phenomena), when compared to the alleged "cultured" or "high class" tastes they
borrowed from abroad.
The elites' relationship with the People's Republic is the source of the second and third
aspects of their confusion. The second has to do with their inferiority complex vis-à-vis
the foreigner — ie, they need to idealize Filipinos when they compare them to foreigners
through the intellectual and cultural category of foreigners. Therefore, "good" per se and
above all the masses, who even shape history!
The Filipino as Filipino has palabra de honor (not standing or words spoken or praise
and honor) and delicadeza (not respect or shame or good manners, treatment, etc.)! In
fact, for Ibn Parfahn, a Filipino who wrote Malayan Grandeur as a racist antidote to the
idea of "white supremacy", the former Filipinos (like all Malays — ie, including the
Filipinos) is the greatest race in the world and in history!
The third form of confusion of the elites is the opposite of the second — ie, their constant
criticism and criticism of the supposed "authentic Filipino behavior." As a replacement
or substitute for the white colonialists, the elites will also criticize the "laziness" of the
Filipino masses, while the diligence of the farmers, drivers, workers and others of their
kind is clearly visible. The list of criticisms of the elite (which were first criticized by the
colonialists) on the "native Filipinos" can be extended. But the important thing here is to
see or show that this painting is associated with the idealization of the Filipino, and these
two reactions of the elites are a sign of their confusion in the relationship with the people
and the culture it has.
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However, despite this anxiety of the elites, they are still able to exploit the people
through their connection to it. The political example has already been identified: to be
elected to Congress, the politician will speak in the vernacular (Tagalog or P/Filipino or/
and the language of his ethnolinguistic group), but when he arrives in Manila, he will
make laws in English that are not understood by the average citizen. That is to say,
the political relationship does not really depend on the true understanding between the
people and the politician (and even the statesman, if there is one): the understanding
is blocked at the gate of the gigantic cultural divide that the elites use to dominate
through the power politically, don't even talk about their hold (with the connivance of
foreigners) in the economy.
Often, the existence of (and exploitation through) two languages, or tongues (ie,
English as the language of the state and colonial culture on the one hand and Tagalog
or P/Filipino and/or other vernaculars on the other) is accompanied by the appearance
of two faces or duplicity. The elites have two residences: in Manila and in the province
or town they "represent" (that is, dominated and exploited); some even have a third in
the United States, where the offspring are studied. How tender is the most unique of
the elite!
The law that is enacted and propagated is based on (and perpetuated by) other
experiences and feelings of justice. That's why the constant theme of war movies,
which in turn is always enjoyed by the people is, "The Law is yours, Justice is mine," -
that is, the form of law belongs to the elite (which is Western) and to the the people are
the essence of it, which is contained in the people's feeling of what or where is right!
The National Culture propagated by the elite, therefore, is an instrument of domination
over the people. This is only natural, because that culture is just a continuation of the
colonial culture of the colonialist predecessors (or still complicit) of the economic and
political power elite. Kaliningang Bayan, on the other hand, as depicted in the diagram,
is rooted in the cultures of ethnolinguistic groups whose prehistoric basis is the
Austronesian cultural continuum or coherence. This cultural base is what connects us
to Madagascar, Indo-malaysia and all the Austronesian cultures in the Pacific Ocean
to Hawaii and New Zealand (Maori).
As can be seen in the diagram, foreigners who live or are included in the territory of
the Philippines (above all, those who have truly contributed to the national life and
society) can enter (or have been entered) into the national total in two ways. The first
is towards National Culture, through the education system, and being "Spanish" in the
past and "American" today. Often, these foreigners are part of the economic elite and
become so because they attend the schools and universities of the elite Filipinos, such
as
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of De la Salle or Ateneo and, in recent decades, also UP Most of them are from the
cities (Cebu, Manila and others). The second method is through entry (acculturation)
into ethnolinguistic groups, such as Tagalog, Bikol, Ilokano, Ilonggo and others. These
foreigners may be elites or commoners - that is, they are also divided by the "great
cultural divide." They are no different from other Filipinos. In fact, they are already
Filipinos. There are many examples of this phenomenon: the Cojuangcos of Tarlac,
the Syquias of Ilocos; the Locsins of Negros, the Tans of Sulu and others. In other
words, once they enter the ethnolinguistic groups, they will no longer be separated
from other Filipinos from a structural point of view - whether they are elite or people.
The same can be said about Americans and other foreigners who have stayed in the
Philippines. The rest will just go straight to the ranks of the elite, "especially those who
study in American schools in the country (like the International School).
With the intensity and depth of their identification with the Philippines, they all also feel
the cultural division of the country. Or else, they too fall within that divide - ie, the elite
have a “national culture;” the majority are part of Kaliningang Bayan. However, some
of them will continue the old cultural identity (Chinese, Bombay, American and others).
Thus, the intensity and depth of this continuity is the sign and measure of their non-
Filipinoness.
They have no (or only a little) trace of Filipinoness. Their identity within the Philippines
is part of the problems regarding ethnicity, something that appears above all in groups
that are habitually called "minorities" (cf Bangsa Moro, Lumad, Igorot, and others).
Each of the ethnolinguistic groups or communities (Tausug, Bikol, Sugbuhanon and
others) and foreign (Chinese, Bombay, and others who have not yet forgotten their
own language and culture) has its own vertical perspective. The ethnic movements, on
the other hand, only have a negative view of the total socio-political of the Filipino
nation, within the current national state and as an effect of the existence of the elite
national culture. Profit, because their work and most pre-occupation is their relationship
with the national total, usually with its political authorities. The aim is to protect one's
own interest and gain some privilege from the whole. They don't have (or still don't
have) a vertical perspective, except in the circle of the struggling. As it were, they are
at the level of the propagandists of the nineteenth century vis-a-vis the then Spanish
colonial regime. However, their social ties to different parts of the Philippines are more
fundamental — above all, because their bond is ideological (in the case of the Muslim
movements, Islam; in the case of the people of the Cordillera and Mindanao, the being
“indigenous”). In this context, they do not differ from common political movements,
such as communists, or perhaps from militaries and messianic groups (although these
latter depend on a cultural consciousness and often attempt to restore the culture of
the country ).
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The Horizontal View as Cultural Discourse Zeus A. Salazar
All Filipino ethnolinguistic groups (Kalinga, Bikol, Waray, Samal, etc.) or foreign ones
(Chinese, Bombay, etc.) have a taal (and often complete) vertical perspective. For the
overall development of the Philippines, the most basic groups are those who are close to
us. As already stated, foreigners are only included or included in one of them. These
ethnolinguistic groups are the origin and continue to be the origin of Kalingangang Bayan.
Despite the apparently separate vertical views of the ethnolinguistic groups, what is the
vertical view of the overall Kalingangang Bayan? If we pile to one side everything imported
by the elites (religion — Islam, Christianity and others; ideology — liberalism, communism
and others; political system — monarchy, sultanate, colonial state occupied by the elite by
virtue of "revolution" in the first and "granting independence" afterwards, and so on), we
find the summary of the Welfare State. In religion, there is Islam and Folk Christianity (Folk
Islam and Folk Christianity) which are not far from the indigenous beliefs of the Philippines
from the beginning (anitism, as the Propagandists call it). In the political field, there is still
despite all the revolutions and changes, the concept of the people that has an equivalent
everywhere in the archipelago — ili among the Ilocanos and Ipugaw, balen among the
Kapampangans; banua
to the Bikols and some Bisayas and others. Everywhere, the meaning of town is not only
place (ie, native land), but people (ie, people or people).
And the extent of its territory ranges from 1) gathering of people with a center (ie,
population or town itself, for example, "we will go to town") and surrounding parts (ie,
village) to 2) widespread totality with general political power (such as the "Filipino people,"
for example, or that of Floranteng "inside and outside of my poor town" — that is, in the
West, a state), after 3) total ethnolinguistics itself (i.e. , community or community, such as
Tagalog, Ibanag, Maranaw: for example, your countryman, if you are Sugbuhanon, is a
Sugbuhanon or Bisaya or a Filipino as well, especially if you are outside the country).
Here are some more examples of the connection of ethnolinguistic cultures as the basis of
the vertical perspective of the People's Culture. In the field of thought, the concepts of
blood, blood, clan, clan, race and the equivalents of these concepts can be identified
throughout the Philippines. Much has been written about gratitude, companionship (which
is really just part of being human), and so on.
Recently I have examined the connection of self, partner, and other in social relations and
in mentality. It is in the classification of common reality that Filipino ethnolinguistic groups
are related (for example, the conceptual division of rice (in the field), rice (in the warehouse)
and rice (in the table); the latter itself as porridge, tutong, bahaw, and etc. That means, in
the world of concepts and ideas, Filipinos are deeply connected within the Welfare State.
Only, it is not given enough and intensive attention by educated and wise Filipinos (ie, part
of the elite and of the National Culture that is foreign based).However, that is what research
and care should be focused on
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in the vertical perspective of our National Civilization that is forming and forming (or should
be formed).
In the cultural ethnolinguistics rooted the People's Culture that took shape in the flow of
our History as opposed to the National Culture formed by the elites through (forced or
desired) foreign borrowing and copying.
While the culture of the elite was in the Spanish language during the Propaganda and a
few decades later, it is now in English; Kalingangang Bayan, on the other hand, is now
being developed in the P/Filipino language based on Tagalog. It is natural that in the
process of acculturation each ethnolinguistic group has developed a reactive culture based
on the essence of its culture. However, only the Tagalog developed a counter-culture with
stability at the level of the entire archipelago, vis-à-vis the colonial order.
This is not because the Tagalog culture has a characteristic that sets it apart from other
Filipino cultures. Filipino cultures are related and equal, all rooted in the Austronesian
continuum. The only advantage that actually turned out to be a disadvantage and a
misfortune — was the fact that Katagalugan became the center of colonial power. This is
what brought the Tagalog culture a long-term and unrelenting challenge to face changes
from and according to the core of one's own soul and spirit. Soul and spirit no different
from the soul and spirit of other Filipinos. Therefore, it is as if the Tagalog culture became
the representative-advocate of Filipinoness and the unifier of Filipinos in the challenge of
foreign culture/
civilization.
The People's Republic is strong, despite the interferences of the National Culture of the
elite. This strength depends on several factors. First, due to the poverty of the country, the
education system accepted and propagated by the elite from the Americans is not really
effective, especially its public part. Because of this, the foreign (American and Western, in
the English language) taint really permeates those who only (or mostly) go to private
schools. This has been proven in two studies. One (which has been conducted and
published by Dr. Doronila of UP Dalubhasaan ng Edukasyon) shows that young students
(who come from the ranks of the elite) prefer their nationality to be foreign rather than
Filipino. In the second (which is a yet-to-be-published study by Prof. Zarco of the UP Social
Science and Philosophy Specialist), it appears that the children from the ranks of the
people are more appreciative of Filipino things (Fernando Poe, Jr. as a hero and role
model; Marikina brand when it comes to shoes, and so on) rather than people and things
that are "imported."
Apart from the separation of private (more intensive westernization) and public (ineffective
westernization) education, the poverty of the country, therefore of the people, is also the
reason why most of them do not continue their education. As a result, the influence of the
environment (which fortunately is still rooted in the reality of ethnolinguistic culture and
cultural culture) will be deeper and stronger on the non-elite youth.
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This environment is the second factor of the ineffectiveness of the intervention of the
National Culture. Even though the National Culture is being changed by the Filipino
environment (see the aforementioned regarding the cultural schizophrenia of the elite in
relation to helpers and friends), despite the efforts of the elite to maintain Western culture/
civilization here in us (ie, books , movies, TV, English-language literature, etc.; the most
ironic of which is the pitiful revival of the dead Spanish language and its accompanying
cultural swagger).
The cultural environment of the Philippines is strong and it is indeed rooted in a deep
history.
The third factor is related to the environment; the number of Filipinos in the ranks of the
people. Regardless of the ridicule and contempt for their general culture (bakya,
"papyular" (popular culture), superficial, pang-atsay, and others), the majority decides
the shape and color of Filipino culture.
As a last factor, it can be said that the people also know that, as a result of copying, the
culture of the elite is really shallow. So it is not really worthy of serious attention, nor
worthy of emulation. Regarding this, it is good to study the satire of elite and foreign
culture in film and folk literature, especially in humorous films.
People's Welfare and National Culture face the current problem of a vertical vision that
will cover (or should cover) Filipino society and the National Culture that will be its
expression. In my opinion, the National Culture cannot be the basis of the National
Culture, which is only derived from the West and is in the spirit of imitation. Must be
based (in fact, rooted
if not instill) in the People's Welfare the National Civilization, if it really has a vertical
perspective which is the sine qua non of a civilized discourse.
Conclusion
The vertical perspective is a whole (that is, not fragmented) discourse of culture or
civilization, the most characteristic of a culture or civilization that has totality and
essence. He is based, therefore, on the unity of a group of people with their own
language-and-culture.
The vertical perspective of the Filipino cultural relatives is related to their encounter with
the Spanish culture as part of the emerging European civilization in the 16th century. In
the relationship between the Philippines and Spain, which is centered and most intense
in Katagalugan, the National Culture emerged from the ranks of the Latinos who became
enlightened, whose main point of view is pangami (as a rejection/opposition to the
disdain of the Spaniards) and its most characteristic is imitation of the colonialist, despite
the search
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of the former "native" (ie, older than their other race/skin) identity. It is only natural that,
even if their vision vis-à-vis the West, the enlightened (and the elite as a whole) tried to
develop a vertical vision for the ideal nation, within the borrowed National Culture. In this
process, they wanted to cover the entire Philippines that they needed to be different (at
least superficially) from the Spanish, to relieve the shame and emptiness of their soul-
shaming of pretending to be its match! But, while the elite was formed in the course of
history, the Filipino people and their Kalinangan also took shape. This Culture and its
vertical perspective is rooted in the Philippines (ie, in Filipino cultures) and in our history
(whose most prominent theme in the past four centuries is interaction with other cultures
and civilizations).
The People's Republic should be the basis of the National Civilization with its own
vertical perspective as a civilized discourse. Therefore, the People's Welfare should
cover the National Culture. From a practical point of view, the National Culture should
be dissolved in (or become a part of) the People's Republic, in order to form the National
Civilization. This means, the National Culture will be our window to the outside;
Kaliningang Bayan, which is rooted in ethnolinguistic cultures and national experience,
will be a mirror and wellspring of our hearts. The intersection of all that within the vertical
perspective on the native language is what will sprout our originality as a nation and as
a Civilization.
We are just at the beginning of the stage of incorporating the National Culture into the
People's Welfare. The P/Filipinoization of the entire education system is very important
here, so that the general knowledge, wisdom and skills that are shared and developed
throughout the Philippines are homogenous or one and coordinated.
Through this, the basis of civilizational information will be unified and coordinated — ie,
the "enormous cultural divide" will disappear.
This is also the goal of making P/Filipino official communication in the government and
the entire print and electronic media. President Aquino has already decided on
communication with all parts of the state. As for the media, almost 85% of the radio is in
P/Filipino and the national language on TV is also developing. In terms of journalism, P/
Filipino is still not very fast, although there was a serious P/Filipino periodical, Diyaryong
Filipino, which unfortunately disappeared, but was replaced by Fil-Mag, which is
becoming more widespread today. (1997). In addition, there are many tabloids in our
language and, even in English newspapers, reporters are forced to publish the answers
to P/
Filipino of the common people. As for the publication of books, newspapers and other
reading materials, comics and popular song books have long been printed in P/Filipino,
along with magazines such as Liwayway. At Ateneo, the P/Filipino novel publishing
program is already strong. There is also a printing house that specializes in "Pinoy
Suspense" or detective novels.
Medium2015 77
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(INI) SECRET OF THE SEA:
Narratives of Trials and Struggles of Filipino Seamen Joanne Visaya Manzano
The Horizontal View as Cultural Discourse Zeus A. Salazar

Apart from these, P/Filipinoization of teaching, research and publishing in colleges and
universities is more important. This is already being done in the most important
universities in Manila, above all in UP, where President Abueva launched the "language
policy," which President Javier continued, along with the expansion of the Language
Center throughout the UP System. In this regard, it is also necessary to make the
sciences P/Filipino so that they become part of the nation's development. Through this,
changes in science will be introduced quickly and the creation and discovery of new
things in science will be encouraged within our society and civilization. This means that
Knowledge Village
scientific traditions must be rooted in our society and civilization, whether it is "hard" or
"soft" science or not. The lead in this movement was played by the social sciences,
above all History and Psychology in UP
Personality Tragedy
Filipino*
All of these are initial steps towards building a National Civilization with an Equality
perspective.
Prospero R. Covar

(Professorial lecture as holder of Folklore Studies in the year 1992. Department of Anthropology
Specializing in Social Science and Philosophy.
University of the Philippines. Delivered at Bulwagang Rizal, UP Diliman, Quezon City, March
3, 1993.)

Introduction

The aim of the anthropology discipline is to study the human nature, including the
degradation of the Filipino personality.1 Unlike science that has the pretension of
universal measurement, the parameter I will use is the knowledge of the indigenous people.2
Therefore, I will try to describe the Filipino personality according to the context of the
Filipino culture.3 In this exercise, what will be achieved is the linking of events that fight
4
in one field - the Filipino personality and its factors.

Personality and Personality

The Filipinos have a saying: "It's easy to be human; it's hard to be human."5
Being human is a biological process. Humanization is in turn consistent with the cultural
process. In this paper the cultural process is emphasized.

The word person is a noun. It accepts different suffixes to convey different meanings.
Example: humane; t-um-ao; know it
According to Ramos6 , “ka-han when affixed to a root word expresses

________________________________
* published in DILIMAN REVIEW Vol. 41, No. 1 1993, p. 5-11

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