Memories from EL GALEON DE MANILA (Part 2)
Memories from EL GALEON DE MANILA (Part 2)
—Filipinos in late 19th Century Breaking with the European History and Language
By Kevin Stoda
About 15 years ago a group of scholars from Mexico and the Philippines met in a series of round-tables to share presentations on the topic of THE SPANISH FLOTILLA TO MANILA (& BACK). The series was part of the hundredth anniversary of the independence of the Philippines from Spanish rule. They presented then in 1997 a publication dedicated to the EL GALEON DE MANILA. One of the articles in the publication, “Ang Bayan Ko; Algunas Reflexiones sobre la Identidad Nacional Filipina” [1] or “My Beloved Fatherland: Some Reflections on the National Identity of the Filipino ”, is by Jaime B. Veneracion and is concerned with the language reforms at around the time of independence for the Philippines.
I should add that the title of Veneracion’s article refers to the song, “[Ang] Bayan Ko”. “Bayan Ko . . . is one of the most recognizable patriotic songs in the Philippines that, because of its popularity, is sometimes assumed to be a folk song and the unofficial national anthem of the Philippines. It was originally written as a poem by José Corazón de Jesús in 1929, and set to music by Constancio de Guzman.”
http://en.wikipedia.org/wiki/Bayan_Ko
It also should be noted, “Written as a protest song during the American occupation of the Philippines, it [Bayan Ko] is often sung in protest rallies and demonstrations throughout Philippine history, notably during the funeral of Sen. Benigno Aquino, Jr. and the ensuing People Power Revolution of 1986 where Freddie Aguilar led the crowd to sing the song's chorus.”
http://www.youtube.com/watch?v=MmYsR-SQoa0
Veneracion begins his piece by referring to the popularity of the song “Bayan Ko” in Filipino history--while also clarifying that for Filipinos the period of the revolution (in and around 1896) continues to be a reference point for Filipino national identity. In addition, Veneracion emphasizes that “[l]ike all revolutions, the Filipino revolution demanded the creation of new concepts and metaphors, in order to build up a new nation [or new peoples]. That is, one that had existed in prior generations.” [p. 175]
The most important national leader, Jose Rizal, had already proposed changes for Tagalog orthography by 1892. Tagalog continues to be the language spoken by the dominant (political and economic) classes of Filipinos in the politically centralized region of Luzon, where Manila is located.
Rizal and other leaders of his era had rationalized that the peoples of the Philippines would need to assert their identities in a post-Spanish world in terms of a common language and common orthography—and as quickly as possible. Rizal had proposed “[orthographically] the substitution of K for [both] C and Q and the elimination of V and F, which he didn’t consider necessary” because Tagalog “already had other letters which sufficed.”
The founding revolutionary thinkers of Rizal’s era made various contributions to major reforms in the way that Filipinos would come to think about the roles of church and state in the 20th century. Apolinarios Mabini for example, wrote a new variation on the “true ten commandments” (decalogo verdadero)--which he claimed had outdone any translation created in Spanish or Latin in terms. These “decalogo verdaderos” were eventually incorporated into Bonifacio’s own Proposal for the Philippine’s constitution in 1898.
http://www.answers.com/topic/apolinario-mabini
Meanwhile. Marcelo H. Pilar in that same decade had written a new Filipino catechism. This was also seen as an outrage to the nation’s large catholic population at the time.
In contrast, Emilio Jacinto created a less controversial new list of sacred scriptures to be followed. “These wordings by Jacinto were not substantially different than those in Latin and Spanish translations or interpretations of biblical texts”, [ p. 177] however, these moralizations were written in Tagalog and in popular native vernacular for the Katipunan and other Filipinos to read and appreciate. [3]
REVOLUTION REQUIRES NEW HISTORY AND CALENDARS
Wishing to replace the Spanish concept of history, which had been simply dichotomous as far as the Filipino natives were concerned, i.e..
(1) prehispanic history = bad or evil , and
(2) Spanish & Mexican colonialism & occupation = good ,
Artemio Ricarte had proposed a modern or revolutionary calendar system, incorporating pre-Hispanic astrological traditions as well as many modern dates and cues for national identity. Some of the many calendar proposals he fielded had included, for example, days that reflected when it was best to harvest and not to harvest particular sea foods. These new calendars included days to go to the sea, months to plant, etc.
Other suggestions for the new Filipino calendar and national identity incorporated changes in time, place, and space. There was, for example, to be a new epoch. That is, the above-mentioned Spanish and pre-Spanish dichotomy in history would be ended. no longer a dichotomous history The new calendar would include an age of new birth or rebirth. Henceforth, Filipino history would entail studies for and of pre-Hispanic, Hispanic, and New Age history.
Similarly, a new artistic world was certainly to be encouraged in this dawning of a new Filipino age. This particular new age of art would incorporate and engage ancient, Hispanic, and new art forms as they took shape in various Asian and distant realms.
As well, there would be a resurrection of the pre-Hispanic race (la raza) or identity in culture as well as a metamorphism beyond the biblical divisions enforced and then reinforced by the conqueror and conquered roles as lived out on the Philippines Archipelago. There would or could be a paradise on earth to look forward to as, for example, the Spanish culture fell, or ancient identities were resurrected. Moreover, new metamorphisms would be anticipated and promoted by the revolution or their offspring.
GOOD LITTLE BAYANIS
Veneracion explains that, in all, there were three main transcendental concepts which had driven and too some degree caused frustration for the leaders of the ill-fated revolution of the 1890s. These concepts are: Kalayaan, Bayan and Filipinas. Veneracion notes that typically these terms might simply be translated as liberty, fatherland (or country), and the Philippines.
Most notably, these definitions are still very ingrained in much of the Filipino identity today—in 2011 (just as they were in 1997 when Veneracion’s article came out). On the other hand, Veneracion let’s the reader know that this was not always the case.
According to Veneracion, neither of the terms “Bayan” nor “Kalayaan” existed prior to the 19th century in any of the Filipino isles common vernaculars. On the one hand, there is the word Barangay, which meant either the community (barrio) or the municipal government. On the other hand, the first written use of “bayan” appears to have been in a poem by Francisco Balagtas Baltazar. The epic poem was called “Florante y Laura” (published in 1830).
The exact line that the term “bayan” first arises is the line referring to ancient heroes:
“Ang bayan kong sawi,” (My unfortunate bayan)
In his poem, Baltazar “refers to the reign of lost heroes”, i.e. those who worked for no compensation at all. [p. 178]
Likewise, in the context of this same epic poem, Baltazar refers to the heroes as Bayani. In this sense, a bayani is part of the Bayanihan. [4] A Bayani is in some-ways simply to be understood as a one who is being good neighbor in one’s own community. However, in future years, Bayani at times came to be interpreted at times to imply “la raiz” or the race.
Veneracion also notes that during the revolution of the 1890s, “Bayan Kong Sawi” became “Inang Bayan”. Inang could be interpreted “mother”—creating the impression of motherland or mother-community, where one reaches out to help one’s neighbors.
On the other hand, to the Katipunan, who were the secret circle of Filipino patriots who called for revolt in the last stages of Spanish rule, the highest level of membership in their organization was referred to as “bayan”.
According to Veneracion, this word, bayan, was likely chosen by the Katipunan membership for its leadership because--among the Filipino revolutionaries--, the word bayan conjures up the somewhat peculiar image of all these same revolutionaries being, in fact, “little boys” who are willing to step-up and aid or sacrifice-for-their neighbors —just as their mother or their motherland has reared them to be good little bayanis.
GIVE ME LIBERTY OR MOUNTAINS
Reynaldo Ileto, a renowned specialist in Filipino political history and memory, has noted that the images of “mother and child” were and are an important one in the Philippines—much as the image of mother and family are important in Latin American history and sociology. [p. 179]
Dating back to the aforementioned epic poem, Baltizar wrote “ang laki sa layaw, karaniwa y hubad, sa bait at ngu, sa hatol ay salat”. This is translated: “The child who grows up with ‘layaw’ usually has no [good] character, conscience and good judgment.”
Veneracion claims that word “layaw” has often been mistakenly referred to--or translated as--“freedom”. Veneracion, instead, believes that the root word “ilaya” was intended. An “ilaya” were those peoples at the fringe or those living in the mountains of the Philippines who were outside the bayan and free to do as they chose. On the other hand, they were simply seen as rough and ill-cultured.
In any case, a good bit of mothering is needed by the Bayan or the Bayanihan, in order to raise a child right. However, since the idea of heading-to-the-mountains has often implied an image of running to freedom, the song “Ang Bayan Ko” often evokes an image of rising mountains or hills in its third stanza.
Even in modern Filipino language, the term “to be a revolutionary” continues to be synonymous with “Pamumundok”, which is translated as “to go to the mountains”. In this way, Veneracion makes clear that both “bayan” and “layaw”, which is the root for the word liberty (as in “Kalayaan”), are linked in transcendental Filipino imagery in songs and vocabulary—even in today’s vernacular.
Interestingly, one concept from the revolution that has remained transcendental (but was not desired to be transcendental by the revolutionaries of the 1890s in the Philippines) was the very name of the country.
Many revolutionaries in the 1890s had supposed that the people of the Filipino archipelago--at the dawn of a new age--would take on either an ancient name or a new identity, like East Pakistan became Bangladesh. For example, Luzviminda was promoted by Rizal. [5] The Katagalugan was proposed by Bonifacio and was supported as a new national name for the Philippines by various groups who opposed the Spanish and American of the archipelago.
http://www.watawat.net/the_republika_ng_katagalugan.html
PINOYS BUT STILL FILIPINOS
“The Philippines” was a name given by outsiders to the various peoples of over 7000 islands in southeast Asia in the 16th Century. The name comes from the Spanish king of that era: Philip II. This European name, “Las Islas Filipinas”, reflected the fact that a new era had begun for the people under Hispanic or Spanish rule. I say “Hispanic” because “Las Islas Filipinas” were often ruled from Latin America.
From the 16th century till the early 19th century, the Philippine islands were under the Viceroy of Nuevo Espana (New Spain). However, as of 1810, the peoples of New Spain had called for independence from Spanish rule.
Throughout most of the 20th century, one of the national languages of the Philippines was Tagalog. However, now the national language is simply called Filipino—and Tagalog is considered a subset of this greater language corpus.
Like the Tagalog language, i.e. which never has been spoken (nor fully accepted) in every corner of the Philippines—many of the new names for the Philippines in the 1890s never really caught on. For example, Katagalugan, a name supported by Bonifacio’s adherents, was always seen as a Luzon-dominated term or Tagalog-name and thus only applicable to a portion of the Philippines. In other words, Katagalugan never caught on well among Visayan and Mindanao communities.
http://en.wikipedia.org/wiki/Tagalog_Republic
In contrast, in 1820, the seat of colonial rule from Nuevo Espana (which had controlled Manila and Cebu for 2 ½ centuries) had become a country of its own: Mexico. By that time, the administration for the Philippines had reverted to Madrid.
However, some 76 years later, when the Filipino revolutionaries declared independence from Spain, the Philippines-name did not follow suit. It never left the country.
The revolutionaries and subsequent generations were unable to create a completely new national identity to mark the dawning of a new age. The peoples who live there today are still known as Filipinos—the same name as the Spanish conquistadores had provided them 4 ½ centuries ago.
The peoples from this massive archipelago in Southeast Asia have continued to see themselves as Filipinos--or Pinoys for short. “The word [Pinoy] is formed by taking the last four letters of Filipino and adding the diminutive suffix -y in the Tagalog language (the suffix is commonly used in Filipino nicknames: ‘Ninoy’ or ‘Noynoy’ for Benigno, ‘Totoy’ for Augusto, etc.).”
In a way, though, a distinct Filipino identity from the Spanish term Filipino has been carved out by the expanded practice of Filipinos referring to one-another as “Pinoys”. This is because usage of the suffix “oy” or “y” in “Pinoy” conveys somewhat the concept of diminutive or some sort of “smallness” or endearment, as when in English we add the “y” to John to create “Johnny” or the way that Robert becomes “Bobby”. Further, this usage of a diminutive is reminiscent of the child-like role discussed earlier for Filipino revolutionaries under the concept of bayan or bayani within Filipino ideals of community (and helpfulness to the community).
‘Incidentally, Pinoy was used for self-identification by the first wave of Filipinos going to the continental United States before World War II and has been used both in a pejorative sense as well as a term of endearment similar to Chicano.”
NOTES
[1] Veneracion, Jaime B. “Ang Bayan Ko; Algunas Reflexiones sobre la Identidad
Nacional Filipina”, EL GALEON DE MANILA, Mexico City:
Philippine Centennial Commission & National Commission of Culture and
Arts, pp 175-180.
[2] Mabini’s constitutional proposal was rejected by many Catholics who found it to be fully in the Masonic tradition—although it gave special supports and rights to women. Mabini’s constitution would have become Asia’s first Republican constitution if it had been approved by the Filipino (largely bourgeoisie) congress in 1898—prior to the US invasion.
[3] “The Kartilya ng Katipunan (English: Primer of the Katipunan) served as the guidebook for new members of the organization, which laid out the group's rules and principles. The first edition of the Kartilya was written by Andres Bonifatio, Emilio Jacinto will later pen a revised Decalogue.
TEACHINGS OF THE KATIPUNAN
1. A life that is not dedicated to a noble cause is like a tree without a shade or a poisonous weed.
2. A deed lacks nobility if it is motivated by self-interest and not by a sincere desire to help.
3. True piety consists of being charitable, loving one’s fellow men, and being judicious in behavior, speech and deed.
4. All persons are equal, regardless of the color of their skin. While one could have more schooling, wealth, or beauty than another, all that does not make one more human than anybody else.
5. A person with a noble character values honor above self-interest, while a person with a base character values self-interest above honor.
6. To a person of honor, his/her word is a pledge.
7. Don’t waste time; lost wealth can be retrieved, but time lost is lost forever.
8. Defend the oppressed and fight the oppressor.
9. The wise person is careful in all he/she has to say and is discreet about things that need to be kept secret./ An intelligent man is he who is cautious in speech and knows how to keep the secrets that must be guarded.
10. In the thorny path of life, the man leads the way and his wife and children follow. If the leader goes the way to perdition, so do the followers. (Note: This begins with an observation of the vertical relationship of husband and wife during the time of the Katipunan; now, we can say that the parents lead the way and the children follow.)
11. Never regard a woman as an object for you to trifle with; rather you should consider her as a partner and helpmate. Give proper consideration to a woman’s frailty and never forget that your own mother, who brought you forth and nurtured you from infancy, is herself such a person.
12. Don’t do to the wife, children, brothers, and sisters of others what you do not want done to your wife, children, brothers, and sisters.
13. A man’s worth is not measured by his station in life, neither by the height of his nose nor the fairness of skin, and certainly not by whether he is a priest claiming to be God’s deputy. Even if he a tribesman from the hills and speaks only his tongue, a man has fine perceptions and is loyal to his native land.
14. When these teachings shall have been propagated and the glorious sun of freedom begins to shine on these poor Islands to enlighten a united race and people, then all the lives lost, all the struggle and the sacrifices will not have been in vain.”
http://en.wikipedia.org/wiki/Kartilya_ng_Katipunan
[4] I am struck by how this structural change in meaning, i.e. node-switching from Bayani from root of Bayan to Bayanihan , is more reminiscent of Arabic’s formulation of singular, plurals, and possessives than of Spanish. Naturally, the Arab language, though, had a tremendous influence on Spanish as well as a strong influence on many parts of the Philippines.
One should not forget that the final collapse of the last Arab enclave in Granada, Spain (in Andalucía) in 1942 precipitated the great voyages which made Spain the Great Power for most of the subsequent century.
[5] Luzviminda is simply a contraction of the names of the three major island chains in which the archipelago that makes up the Philippines is divided: Luzon, Visayas, and Mindanao.
—Filipinos in late 19th Century Breaking with the European History and Language
By Kevin Stoda
About 15 years ago a group of scholars from Mexico and the Philippines met in a series of round-tables to share presentations on the topic of THE SPANISH FLOTILLA TO MANILA (& BACK). The series was part of the hundredth anniversary of the independence of the Philippines from Spanish rule. They presented then in 1997 a publication dedicated to the EL GALEON DE MANILA. One of the articles in the publication, “Ang Bayan Ko; Algunas Reflexiones sobre la Identidad Nacional Filipina” [1] or “My Beloved Fatherland: Some Reflections on the National Identity of the Filipino ”, is by Jaime B. Veneracion and is concerned with the language reforms at around the time of independence for the Philippines.
I should add that the title of Veneracion’s article refers to the song, “[Ang] Bayan Ko”. “Bayan Ko . . . is one of the most recognizable patriotic songs in the Philippines that, because of its popularity, is sometimes assumed to be a folk song and the unofficial national anthem of the Philippines. It was originally written as a poem by José Corazón de Jesús in 1929, and set to music by Constancio de Guzman.”
http://en.wikipedia.org/wiki/Bayan_Ko
It also should be noted, “Written as a protest song during the American occupation of the Philippines, it [Bayan Ko] is often sung in protest rallies and demonstrations throughout Philippine history, notably during the funeral of Sen. Benigno Aquino, Jr. and the ensuing People Power Revolution of 1986 where Freddie Aguilar led the crowd to sing the song's chorus.”
http://www.youtube.com/watch?v=MmYsR-SQoa0
Veneracion begins his piece by referring to the popularity of the song “Bayan Ko” in Filipino history--while also clarifying that for Filipinos the period of the revolution (in and around 1896) continues to be a reference point for Filipino national identity. In addition, Veneracion emphasizes that “[l]ike all revolutions, the Filipino revolution demanded the creation of new concepts and metaphors, in order to build up a new nation [or new peoples]. That is, one that had existed in prior generations.” [p. 175]
The most important national leader, Jose Rizal, had already proposed changes for Tagalog orthography by 1892. Tagalog continues to be the language spoken by the dominant (political and economic) classes of Filipinos in the politically centralized region of Luzon, where Manila is located.
Rizal and other leaders of his era had rationalized that the peoples of the Philippines would need to assert their identities in a post-Spanish world in terms of a common language and common orthography—and as quickly as possible. Rizal had proposed “[orthographically] the substitution of K for [both] C and Q and the elimination of V and F, which he didn’t consider necessary” because Tagalog “already had other letters which sufficed.”
The founding revolutionary thinkers of Rizal’s era made various contributions to major reforms in the way that Filipinos would come to think about the roles of church and state in the 20th century. Apolinarios Mabini for example, wrote a new variation on the “true ten commandments” (decalogo verdadero)--which he claimed had outdone any translation created in Spanish or Latin in terms. These “decalogo verdaderos” were eventually incorporated into Bonifacio’s own Proposal for the Philippine’s constitution in 1898.
http://www.answers.com/topic/apolinario-mabini
Meanwhile. Marcelo H. Pilar in that same decade had written a new Filipino catechism. This was also seen as an outrage to the nation’s large catholic population at the time.
In contrast, Emilio Jacinto created a less controversial new list of sacred scriptures to be followed. “These wordings by Jacinto were not substantially different than those in Latin and Spanish translations or interpretations of biblical texts”, [ p. 177] however, these moralizations were written in Tagalog and in popular native vernacular for the Katipunan and other Filipinos to read and appreciate. [3]
REVOLUTION REQUIRES NEW HISTORY AND CALENDARS
Wishing to replace the Spanish concept of history, which had been simply dichotomous as far as the Filipino natives were concerned, i.e..
(1) prehispanic history = bad or evil , and
(2) Spanish & Mexican colonialism & occupation = good ,
Artemio Ricarte had proposed a modern or revolutionary calendar system, incorporating pre-Hispanic astrological traditions as well as many modern dates and cues for national identity. Some of the many calendar proposals he fielded had included, for example, days that reflected when it was best to harvest and not to harvest particular sea foods. These new calendars included days to go to the sea, months to plant, etc.
Other suggestions for the new Filipino calendar and national identity incorporated changes in time, place, and space. There was, for example, to be a new epoch. That is, the above-mentioned Spanish and pre-Spanish dichotomy in history would be ended. no longer a dichotomous history The new calendar would include an age of new birth or rebirth. Henceforth, Filipino history would entail studies for and of pre-Hispanic, Hispanic, and New Age history.
Similarly, a new artistic world was certainly to be encouraged in this dawning of a new Filipino age. This particular new age of art would incorporate and engage ancient, Hispanic, and new art forms as they took shape in various Asian and distant realms.
As well, there would be a resurrection of the pre-Hispanic race (la raza) or identity in culture as well as a metamorphism beyond the biblical divisions enforced and then reinforced by the conqueror and conquered roles as lived out on the Philippines Archipelago. There would or could be a paradise on earth to look forward to as, for example, the Spanish culture fell, or ancient identities were resurrected. Moreover, new metamorphisms would be anticipated and promoted by the revolution or their offspring.
GOOD LITTLE BAYANIS
Veneracion explains that, in all, there were three main transcendental concepts which had driven and too some degree caused frustration for the leaders of the ill-fated revolution of the 1890s. These concepts are: Kalayaan, Bayan and Filipinas. Veneracion notes that typically these terms might simply be translated as liberty, fatherland (or country), and the Philippines.
Most notably, these definitions are still very ingrained in much of the Filipino identity today—in 2011 (just as they were in 1997 when Veneracion’s article came out). On the other hand, Veneracion let’s the reader know that this was not always the case.
According to Veneracion, neither of the terms “Bayan” nor “Kalayaan” existed prior to the 19th century in any of the Filipino isles common vernaculars. On the one hand, there is the word Barangay, which meant either the community (barrio) or the municipal government. On the other hand, the first written use of “bayan” appears to have been in a poem by Francisco Balagtas Baltazar. The epic poem was called “Florante y Laura” (published in 1830).
The exact line that the term “bayan” first arises is the line referring to ancient heroes:
“Ang bayan kong sawi,” (My unfortunate bayan)
In his poem, Baltazar “refers to the reign of lost heroes”, i.e. those who worked for no compensation at all. [p. 178]
Likewise, in the context of this same epic poem, Baltazar refers to the heroes as Bayani. In this sense, a bayani is part of the Bayanihan. [4] A Bayani is in some-ways simply to be understood as a one who is being good neighbor in one’s own community. However, in future years, Bayani at times came to be interpreted at times to imply “la raiz” or the race.
Veneracion also notes that during the revolution of the 1890s, “Bayan Kong Sawi” became “Inang Bayan”. Inang could be interpreted “mother”—creating the impression of motherland or mother-community, where one reaches out to help one’s neighbors.
On the other hand, to the Katipunan, who were the secret circle of Filipino patriots who called for revolt in the last stages of Spanish rule, the highest level of membership in their organization was referred to as “bayan”.
According to Veneracion, this word, bayan, was likely chosen by the Katipunan membership for its leadership because--among the Filipino revolutionaries--, the word bayan conjures up the somewhat peculiar image of all these same revolutionaries being, in fact, “little boys” who are willing to step-up and aid or sacrifice-for-their neighbors —just as their mother or their motherland has reared them to be good little bayanis.
GIVE ME LIBERTY OR MOUNTAINS
Reynaldo Ileto, a renowned specialist in Filipino political history and memory, has noted that the images of “mother and child” were and are an important one in the Philippines—much as the image of mother and family are important in Latin American history and sociology. [p. 179]
Dating back to the aforementioned epic poem, Baltizar wrote “ang laki sa layaw, karaniwa y hubad, sa bait at ngu, sa hatol ay salat”. This is translated: “The child who grows up with ‘layaw’ usually has no [good] character, conscience and good judgment.”
Veneracion claims that word “layaw” has often been mistakenly referred to--or translated as--“freedom”. Veneracion, instead, believes that the root word “ilaya” was intended. An “ilaya” were those peoples at the fringe or those living in the mountains of the Philippines who were outside the bayan and free to do as they chose. On the other hand, they were simply seen as rough and ill-cultured.
In any case, a good bit of mothering is needed by the Bayan or the Bayanihan, in order to raise a child right. However, since the idea of heading-to-the-mountains has often implied an image of running to freedom, the song “Ang Bayan Ko” often evokes an image of rising mountains or hills in its third stanza.
Even in modern Filipino language, the term “to be a revolutionary” continues to be synonymous with “Pamumundok”, which is translated as “to go to the mountains”. In this way, Veneracion makes clear that both “bayan” and “layaw”, which is the root for the word liberty (as in “Kalayaan”), are linked in transcendental Filipino imagery in songs and vocabulary—even in today’s vernacular.
Interestingly, one concept from the revolution that has remained transcendental (but was not desired to be transcendental by the revolutionaries of the 1890s in the Philippines) was the very name of the country.
Many revolutionaries in the 1890s had supposed that the people of the Filipino archipelago--at the dawn of a new age--would take on either an ancient name or a new identity, like East Pakistan became Bangladesh. For example, Luzviminda was promoted by Rizal. [5] The Katagalugan was proposed by Bonifacio and was supported as a new national name for the Philippines by various groups who opposed the Spanish and American of the archipelago.
http://www.watawat.net/the_republika_ng_katagalugan.html
PINOYS BUT STILL FILIPINOS
“The Philippines” was a name given by outsiders to the various peoples of over 7000 islands in southeast Asia in the 16th Century. The name comes from the Spanish king of that era: Philip II. This European name, “Las Islas Filipinas”, reflected the fact that a new era had begun for the people under Hispanic or Spanish rule. I say “Hispanic” because “Las Islas Filipinas” were often ruled from Latin America.
From the 16th century till the early 19th century, the Philippine islands were under the Viceroy of Nuevo Espana (New Spain). However, as of 1810, the peoples of New Spain had called for independence from Spanish rule.
Throughout most of the 20th century, one of the national languages of the Philippines was Tagalog. However, now the national language is simply called Filipino—and Tagalog is considered a subset of this greater language corpus.
Like the Tagalog language, i.e. which never has been spoken (nor fully accepted) in every corner of the Philippines—many of the new names for the Philippines in the 1890s never really caught on. For example, Katagalugan, a name supported by Bonifacio’s adherents, was always seen as a Luzon-dominated term or Tagalog-name and thus only applicable to a portion of the Philippines. In other words, Katagalugan never caught on well among Visayan and Mindanao communities.
http://en.wikipedia.org/wiki/Tagalog_Republic
In contrast, in 1820, the seat of colonial rule from Nuevo Espana (which had controlled Manila and Cebu for 2 ½ centuries) had become a country of its own: Mexico. By that time, the administration for the Philippines had reverted to Madrid.
However, some 76 years later, when the Filipino revolutionaries declared independence from Spain, the Philippines-name did not follow suit. It never left the country.
The revolutionaries and subsequent generations were unable to create a completely new national identity to mark the dawning of a new age. The peoples who live there today are still known as Filipinos—the same name as the Spanish conquistadores had provided them 4 ½ centuries ago.
The peoples from this massive archipelago in Southeast Asia have continued to see themselves as Filipinos--or Pinoys for short. “The word [Pinoy] is formed by taking the last four letters of Filipino and adding the diminutive suffix -y in the Tagalog language (the suffix is commonly used in Filipino nicknames: ‘Ninoy’ or ‘Noynoy’ for Benigno, ‘Totoy’ for Augusto, etc.).”
In a way, though, a distinct Filipino identity from the Spanish term Filipino has been carved out by the expanded practice of Filipinos referring to one-another as “Pinoys”. This is because usage of the suffix “oy” or “y” in “Pinoy” conveys somewhat the concept of diminutive or some sort of “smallness” or endearment, as when in English we add the “y” to John to create “Johnny” or the way that Robert becomes “Bobby”. Further, this usage of a diminutive is reminiscent of the child-like role discussed earlier for Filipino revolutionaries under the concept of bayan or bayani within Filipino ideals of community (and helpfulness to the community).
‘Incidentally, Pinoy was used for self-identification by the first wave of Filipinos going to the continental United States before World War II and has been used both in a pejorative sense as well as a term of endearment similar to Chicano.”
NOTES
[1] Veneracion, Jaime B. “Ang Bayan Ko; Algunas Reflexiones sobre la Identidad
Nacional Filipina”, EL GALEON DE MANILA, Mexico City:
Philippine Centennial Commission & National Commission of Culture and
Arts, pp 175-180.
[2] Mabini’s constitutional proposal was rejected by many Catholics who found it to be fully in the Masonic tradition—although it gave special supports and rights to women. Mabini’s constitution would have become Asia’s first Republican constitution if it had been approved by the Filipino (largely bourgeoisie) congress in 1898—prior to the US invasion.
[3] “The Kartilya ng Katipunan (English: Primer of the Katipunan) served as the guidebook for new members of the organization, which laid out the group's rules and principles. The first edition of the Kartilya was written by Andres Bonifatio, Emilio Jacinto will later pen a revised Decalogue.
TEACHINGS OF THE KATIPUNAN
1. A life that is not dedicated to a noble cause is like a tree without a shade or a poisonous weed.
2. A deed lacks nobility if it is motivated by self-interest and not by a sincere desire to help.
3. True piety consists of being charitable, loving one’s fellow men, and being judicious in behavior, speech and deed.
4. All persons are equal, regardless of the color of their skin. While one could have more schooling, wealth, or beauty than another, all that does not make one more human than anybody else.
5. A person with a noble character values honor above self-interest, while a person with a base character values self-interest above honor.
6. To a person of honor, his/her word is a pledge.
7. Don’t waste time; lost wealth can be retrieved, but time lost is lost forever.
8. Defend the oppressed and fight the oppressor.
9. The wise person is careful in all he/she has to say and is discreet about things that need to be kept secret./ An intelligent man is he who is cautious in speech and knows how to keep the secrets that must be guarded.
10. In the thorny path of life, the man leads the way and his wife and children follow. If the leader goes the way to perdition, so do the followers. (Note: This begins with an observation of the vertical relationship of husband and wife during the time of the Katipunan; now, we can say that the parents lead the way and the children follow.)
11. Never regard a woman as an object for you to trifle with; rather you should consider her as a partner and helpmate. Give proper consideration to a woman’s frailty and never forget that your own mother, who brought you forth and nurtured you from infancy, is herself such a person.
12. Don’t do to the wife, children, brothers, and sisters of others what you do not want done to your wife, children, brothers, and sisters.
13. A man’s worth is not measured by his station in life, neither by the height of his nose nor the fairness of skin, and certainly not by whether he is a priest claiming to be God’s deputy. Even if he a tribesman from the hills and speaks only his tongue, a man has fine perceptions and is loyal to his native land.
14. When these teachings shall have been propagated and the glorious sun of freedom begins to shine on these poor Islands to enlighten a united race and people, then all the lives lost, all the struggle and the sacrifices will not have been in vain.”
http://en.wikipedia.org/wiki/Kartilya_ng_Katipunan
[4] I am struck by how this structural change in meaning, i.e. node-switching from Bayani from root of Bayan to Bayanihan , is more reminiscent of Arabic’s formulation of singular, plurals, and possessives than of Spanish. Naturally, the Arab language, though, had a tremendous influence on Spanish as well as a strong influence on many parts of the Philippines.
One should not forget that the final collapse of the last Arab enclave in Granada, Spain (in Andalucía) in 1942 precipitated the great voyages which made Spain the Great Power for most of the subsequent century.
[5] Luzviminda is simply a contraction of the names of the three major island chains in which the archipelago that makes up the Philippines is divided: Luzon, Visayas, and Mindanao.
posted by Kevin Anthony Stoda at 3:01 PM
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