Fil2 Research

KAGANDAHAN NG WIKANG FILIPINO: PAGSUSURI SA IBA'T IBANG LARANGAN Fr. Anselm M. Manalastas, O.S.B. The Filipino language is beautiful. This beauty is manifested in the many facets of life such as literature, folklore, customs, traditions, and even cuisine. These we have inherited from our forefathers and mothers. This paper will examine the beauty of the Filipino language in relation to these facets of life. It will also present contemporary issues (like globalization, media, migration) that pose problems in the use and appreciation of the language. Finally, the paper will present some suggestions to address said problems. The paper will include the following: 1 . The Beauty of the Filipino Language and its use in: Literature Customs Traditions Cuisine 2 . The Filipino Language in Relation to Contemporary Issues 3 . Conclusion and Recommendations Methodology: The paper will present samples/vignettes of the above areas that manifest the beauty of the Filipino language. Then the presenter shall relate some of the contemporary issues that pose problems/complications in the appreciation of the Filipino language. There will be some suggestions that will be given to the audience. Discussion: Andrs Bonifacio y de Castro (November 30, 1863 May 10, 1897), Filipino nationalist, revolutionary and founder and leader of the Katipunan, wrote: Ytong katagalugan na pinamamahalaan ng unang Panahon ng ating tunay na mga kababayan niyaong hindi pa tumutuntong sa mga lupaing ito ang mga kastila ay nabubuhay sa lubos na kasaganaan, at kaguinhawahan. Kasundo niya 2 ang mga kapit bayansilay kabilihan at kapalitan ng mga kalakal malabis ang pagyabong ng lahat ng pinagkakakitaan, kayat dahil ditoy mayaman ang kaasalan ng lahat, batat matanda at sampung mga babae ay marunong sumulat ng talagang pagsulat nating mga tagalog. (Ang Dapat na Mabatid ng mga Tagalog in The Writings of Andres Bonifacio, 68) The early inhabitants of the Philippines had a culture, which they inherited from their forebears. This was even before the arrival of the Spanish conquistadores. That culture spans the various spectra of social living, including trade and even their mores and behaviour. The early Filipinos had their own language and a corresponding way of writing, what we refer to as the alibata.1 Life in pre-colonial Philippines must have been pleasant if not idyllic. There was prosperity in the land and the local rulers managed the society. There was freedom; and although the natives traded with foreign merchants who frequented their shores, foreign domination was unheard of. This freedom may be attributed to the fact that the ealy Filipinos had their own language. By means of that language, they communicated their ideas and feelings, their dreams and aspirations. Through their native language, they communicated their longings and hopes. Through their native language, the natives of the Philippines manifested their natural creativity and artistry. Of creativity and the Filipino language, literature, folklore, customs, traditions, and cuisine are veritable treasures. In the various literary traditions and forms of the Islands, in the many folklores and traditions, in the color and drama that is Philippine cuisine, one may glean upon the creative character of the Filipino People and Language. Thanks to the painstaking efforts of Filipino researchers, knowledge and discovery of the beauty of our native culture are more and more becoming possible. A Note on the Nuances of Filipino There are nuances in every language. According to Jose Rizal (June 19, 1861- December 30, 1896), these make it impossible to fully translate words from one language to another, for the thoughts in the minds and the sentiments in the hearts of people who speak a certain language do not have an equivalent in another.2 Moreover, Filipino has characteristics that highlight the nuances of words. One such characteristic is that the same word can mean different things. For example, langgam can refer to an animal that crawls (an ant) and it can also mean an animal that 1 or Baybayin, known in Unicode as the Tagalog script, is a pre-Spanish Philippine writing system that originated from the Javanese script Old Kawi. The writing system is a member of the Brahmic family (and an offshoot of the Vatteluttu alphabet) and is believed to have been in use as early as the 14th century. It continued in use during the Spanish colonization of the Philippines up until the late 19th Century. The term baybayin literally means syllables. 2 Jos Rizal, El Filibusterismo, trans. Maria Odulio de Guzman (Manila: National Bookstore, 1997), 57. 3 flies (a bird in the Visayas)! Another is ibon which is an animal that flies (a bird) and a fowl that is still inside the shell (egg in Pampanga)! In the Philippines, galaw is a verb that can either mean to move something or to act. Still more, it can mean to have (sexual) relations. In Batangas (a Southern Tagalog province), however, galaw means to make fun of somebody. The Batangueno therefore says, Ay sya, ginalaw niya ako kagabi! ( S/he made fun of me last night!) For people from Bulacan (a Central Luzon province), maglandi means to flirt. But in Laguna and Rizal (Southern Tagalog provinces), it would mean to take a bath. Filipino is also onomatopoeiac, i.e., words imitate or suggest the source of the sound they describe. Example of these are: 1. Kumakaluskos (moving cautiously and carefully, under the cloak of secrecy) 2. Rumaragasa (raging) 3. Bumulwak (overflowing, welling up) 4. Dumadagungdong (thundering) 5. Humahagunot (hushing) 6. Humahampas (beating, buffeting) 7. Humahagibis (rushing) 8. Kumakalembang (literally, making noise like a bell) 9. Kumakalam (growling stomach) 10. Lumalangitngit (creaking) 11. Lumalagapak (blagging) 12. Umiingit (creaking [door]) 13. Tumatalbog (dribbling) 14. Kumikiskis (scratching) 15. Tumatagas (leaking) 16. Pumapagaspas (swishing) 17. Sumisipol (whistling) 18. Sumusutsot (this is imposible to translate in english) 19. Lumalagitik (creeking) 20. Nagngangatal (gnashing) 21. Nagngangalit (grinding with anger) 22. Sumusuwit (like sipol, this is imposible to translate) 23. Humuhuni (chirping) 24. Pumapatak (dropping/leaking) 25. Lumalawiswis (wind hushing through bamboos)) 26. Pumapalakpak (clapping) Filipino is a Vibrant Language Filipino is a vibrant language. In it, words change their meaning by the addition of a mere letter or two. An example is the word uwi (go home). Uwi becomes umuwi is the past tense (Umuwi na siya = He went home); umuuwi (He is on his way home) is the present tense; uuwi o pauwi (Uuwi si Pepe = Pepe will go home). The meaning of this word becomes different in uwi nang uwi (always going home), kauuwi lang (just arrived 4 home), uwi (pasalubong = souvenir), kauuwian (hahantungan = end result). Uwi can also be the favourite of students in uwian (dismissal)! Moreover, in Filipino, one may exchange and reverse syllables, with the result that the meaning of the word changes: bilbil (baby fats) can become liblib (forested, wilderness), ladlad (spread [a mantle]) becomes daldal (to talk endlessly, to blabber, sipsip (to sip) becomes pispis (to wipe), kaskas (scratch) becomes saksak (to purge), tastas (tear) becomes satsat (again, to talk), katkat (to comprehend, to grasp) becomes taktak (to shake), sabsab (voracious eating, usually attributed to poultry animals) becomes basbas (blessing), etc. 1. Filipino in Literature Sa isang madilm gbat na mapanglaw dawag na matinik, ay walng pagitan, halos naghihirap ang kay Pebong silang dumalaw sa loob na lubhang masukal. Karamihay, Ciprs at Higuerang kutd, na ang lilim niyan ay nakasisindk itoy walang bungat, dahoy, malalapad, na nakadidilm sa loob ng gubat. Ang mga hayop pang ditoy gumagal Karamihay, Sierpet, Baseliscoy, madla, Hiyenat, Tigreng ganid nanag sisi sila, ng bhay ng taot, daigng kapwa. Itoy gbat manding sa pintoy, malapit ng Avernong Reino ni Plutong masungit ang nasasakupang lupay, dinidilig ng ilog Cositong kamandag ang tbig. Sa may gitn nito mapanglaw na gubat may punong Higuerang dahoy kulay pups, dito nagagapos ang kahabag-habag isang pinag usig ng masamang palad. The passage above is a portion of the Florante at Laura of Francisco Balagtas (April 2, 1788 February 20, 1862). Balagtas, as we know, is regarded as the Prince of the Tagalog Poets. A pillar of Philippine literary tradition, he is so greatly revered that the term for Filipino debate in extemporaneous verse is named for him: balagtasan. Balagtas is perhaps the first Filipino Poet to expose the abuses of the Spanish colonial structure. In the Florante at Laura, he narrates in poetic form the evils of the Spaniards. In it, the critical reader will surely glimpse upon the theme of resistance towards Spain. Florante, the main character, symbolizes the Philippines while the rapacious beasts stand for Spain and nations that enslave others. On the other hand, the 5 long battle between General Osmalik and Florante represent Spains colonization of the Philippines, which cover hundreds of years. Balagtas wrote in the tradition of the Awit at Korido. Literary materials classified under these are romantic poems. The Korido speaks of the love and adventure (often characterized by mystery). The Awit, on the other hand, deals with love and adventure sans the element of mystery. O pagsintang labis nang kapangyarihan sampung mag-aamy, iyong nasasaklaw! pag ikaw ang nasok sa ps ninuman hahamaking lahat masund ka lamang! At yuyurakan na ang lalong dakil bait, katwiray, ipanganganyaya buong katungkulay, wawaling-bahal sampu nang hiningay, ipauubay. Itong kinaratnn ng palad kong linsil salamng malinaw na sukat mahaln nang makatatatp, nang hind sapitin ang kahirapan kong di makayang bathn. Sa mawika it lhy, pinaagos, Pikay, isinaksak, sak naghimutk, nagkatan namng parang isinagt, ang buntng hining, niyng nagagapos. It is evident that the previous selection may be translated. May be; any translation from one language to another essentially loses some of the nuances of the words in the original language. In such a case, there is only a loose translation (saying in another language) of what is written in another. Then there is the profundity of his lines which escape translation. In the words of Hermenegildo Cruz, a commentator on Balagtas, the poesy of Francisco Balagatas should be based on the loftiness of his insights and the metaphors contained in his works which he has handed down to us rather than on the beauty of pronouncing (the) sentences (translation mine).3 In the passage, Aladin, the sweetheart of Flerida, speaks of the difficult situation he is in. His love is being taken away from him, by no less than his own father, Sultan Ali Adab. The Sultan is determined to wrest Flerida from even his own son, at all costs. Flerida, out of genuine sense of love for Aladin, pleads that the life of the latter be spared in exchange for her hand in marriage. Aladin bemoans the ill fate of his love. Intense love is mighty; it embraces even the hearts of father and son. 3 Hermenegildo Cruz, Kun Sino ang Kumatha ng Florante, Himalay: Kalipunan ng mga Pag-aaral kay Balagtas, ed. Patricia Melendrez-Cruz et al., Manila: Cultural Center of the Philippines, 1988), 23.. 6 Love is not only mighty; it also escapes reason. Lovers do not follow the rules of right reasoning, if only to gain the love of the beloved. This is clearly seen in the passionate desire of Sultan Ali Adab for Flerida. His passion blinds him even to the known love of his own son for Flerida (O pagsintang labis nang kapangyarihanpag ikaw ang nasok sa ps ninuman hahamaking lahat masund ka lamang! Mahiganting langit, bangis moy, nasaan? Ngayoy, naniniig sa pagkgulaylay Bagoy, ang bandil ng lalong kasamaan sa Reinong Albaniay, iniuauagayuay? Sa loob at labs, ng bayan kong saw Kaliluhay, siyang nangyayaring har Kagalingat, bait ay nalulugam inins sa hukay ng dusat pighat. Ang magandang asal ay ipinupukl sa lot ng dagat ng kutyat, linggatong balang magagalng ay ibinaban at inililibing na walng kabaong. Nguni, ay ang lilot, masasamang lob sa trono ng puri ay iniluluklok at sa balang sukb na may asal hayop mabangong incienso ang isinusuob. From these lines (recited by Florante) are reflected the Filipino view of life. Filipinos daily face challenges (poverty, injustice, corruption, etc.), because of which they raise a number of questions. Why is there injustice? The standards of evil and wrong doing are conspicuous; deceit is the name of the game the righteous and nothing seems to happen. Furthermore, righteous living is tossed in the wind; the righteous person is ridiculed and maltreated. Balagtas continues: Kaliluhat, sama ang loy, nagtay at ang kabaitay, kimi,t, nakayuk, santong katwiray, lugam at hap, ang lha na lamang ang pinatutul. At ang balang bibg na binubukaln ng sabing magalng at katotohanan agd binibiyk at sinisikangan ng cliz ng lalong dustng kamatayan. O taksl na pita sa yamat, matas! o hangad sa puring hanging lumilipas! ikaw ang dahilan ng kasamng lahat 7 at niyaring nasapit na kahabghabg. In a regime of evil and deceit, the righteous people are all with heads bowed down and incredibly silent. Those of righteous reason are tired and exhausted and are content with plainly shedding their tears. Furthermore, those who break their silence into denouncing falsehood are silenced; they are made to drink the chalice of death. But the Filipino sees through all these. He still believes that those who chase after fame and glory (that is based on falsehood) will find themselves realizing that such glory vanishes in the thin air. Ang laht nang it, maawaing langit iyng tinutunghy, ant, natitiis? mula ka ng buong katwirat, bait pinapayagan mong ilubg ng lupt? Makapangyarihang knan moy, ikilos, papamilansikn ang cliz ng poot, sa Reinong Albaniay, ksang ibulusok ang iyng higant sa masamng loob. Bakit kalangitay, bing ka sa akin ang tapat kong luhog ay hindi mo dinggn? d yatat, sa isang alipustat, irng sampung tainga moy, ipinangungulng? In the midst of his suffering, the Filipino often asks why God seems to be doing nothing. It is not rare that they ask why heaven allows wickedness to flourish, why it seems to ignore the violence dealt the good men. During such times, God seems deaf to the supplications of the oppressed. Datapwat, sino ang tatark kaya sa mahl Mong lihim Dios na dakil? walng mangyayari sa balt ng lup d may kagalingang Iyng ninans. Despite such lingering questions, however, there is resoluteness in recognizing that the divine designs are unknown to people. Moreover, Gods plans, though at times incomprehensible, are truly meant for the good of people. Good will ultimately triumph over evil. 2. Customs The Philippines is rich in customs and traditions. Filipinos are a people whose lives are replete with such customs and traditions. Their culture reflects the complexity 8 of the history of the Philippines through the combination of native cultures and foreign influences. The Filipino language plays a significant role in the customs and traditions of the Philippines. Not only do our customs and traditions characterize the culture of our people. They also betray the beliefs that underlie them. As the Filipino language is is the primary means of communication in the Philippines, it is a vehicle for an understanding of the customs of the Filipinos. We shall take a look at two popular and perennial customs of the Philippines: Marriage and Burial. There are two books that are helpful in this regard: the Aklat ng Pagdiriwang ng Pag-Iisang-Dibdib (2001) and the Aklat ng Paglilibing at mga Panalangin para sa mga Yumaong Kristiyano (2001). Both are published under the auspices of the Catholic Bishops Conference of the Philippines Commission on Liturgy. 2.1. Marriage Marriage is a sacrament. It is classified as one of the so-called sacraments of commitment.4 Filipinos refer to it as the Sakramento ng Pag-iisang-dibdib (Uniting of Hearts). In it, the couple participating in a mysterious way in the unity of Christ and his Church. By entering into it, the couple pledge to be halves of the same heart. They also promise to rear and educate in the faith the children God will give them. Moreover, the unity of the spouses in marriage is a covenant that may not be rescinded for it is done in all willingness and in the spouses own volition. In connection to this is a popular saying: Ang pag-aasawa ay hindi tulad ng kaning isusubo na iluluwa kung mapaso. (Marriage is not like rice that is swallowed which will later on be vomited when one feels it is hot.) Marriage is a serious thing. People who wish to contract it must think deeply about the responsibilities it entails. Furthermore, marriage entails fidelity on the part of the spouses. They may not, so to speak, shake off from their shoulder the yoke of the married state. Marriage demands the absolute commitment of the spouses both to their welfare and that of the children they will beget. Children after all, in the Filipino worldview, are a gift from God. Thus, the begetting of children is never a problem but a welcome gift. The Filipino term supling (shoot) underlines this worldview. 2.1.1. The Marriage Ritual The marriage ritual starts with the parents presenting the couple to the Christian community: Mga kapatid, aming ikinagagalak na sa inyoy iharap 4 Sacraments are defined as sensible signs instituted by Christ to give grace. Cf. Catechism for Filipino Catholics, (Manila: Episcopal Commission on Catechesis and Catholic Education, 2005), 373. 9 Sina N. at N. Sa ating sambayanay tanggapin ninyo silang bukas-palad bilang magkaisang-dibdib mula ngayon hanggang wakas. Here, the parents present the new couple to the congregation (representing the Church). The continuity of the Churchs lineage is therefore completed in the parents and which they in turn pass on to the next generation (as represented in their children). Then the priest responds thus: Minamahal kong N at N. sa Binyag at Kumpil, nakiisa kayo sa buhay at pananagutan ng Panginoon, at sa pagdiriwang ng Huling Hapunan mulit muli kayong nakisalo sa hapag ng kanyang pagmamahal. Ngayon namay kusang-loob kayong dumudulog sa Sambayanang ito at humihiling ng panalangin upang ang inyong panghabambuhay na pagbubuklod ay pagtibayin ng Panginoon. At kayo naman, mga kapatid na natitipon ngayon ay manalangin para kina N. at N. At bukas-palad silang tanggapin bilang magkaisang-dibdib sa ating Sambayanang Kristiyano. Marriage is a sacrament that builds on the two Sacraments of Initiation, i.e. Baptism and Confirmation. As such, it presumes a certain maturity in the Faith for in Confirmation, the baptized receives the Holy Spirit so that they may bear witness to the Catholic Faith in their lives. Now that they are set to contract Marriage, they will build on that maturity. As this sacrament which they are about to receive involves lifetime commitment, they would need the prayer of the Christian Community. For their part, the congregation pledges to pray for the couple. At the same time, they unreservedly accept them into the fold of the Community. Then the priest scrutinizes the couple to alternately state their intentions before God and His Church by answering this question: Hinihiling ko ngayon na buong katapatan ninyong ipahayag ang inyong damdamin sa isat isa. 10 N., bukal ba sa iyong loob ang iyong pagparito upang makaisang-dibdib si N. na iyong pakamamahalin at paglilingkuran habambuhay? Nakahanda ba kayong gumanap sa inyong Pananagutan saSimbahan at sa bayan na umaasang aarugain ang mga supling na ipagkakaloob ng Poong Maykapal upang sila ay inyong palakihin bilang mabubuting mamamayang Kristiyano? Herein lies the heart of the marriage rite, i.e., the exchange of vows between the couple. In this exchange, there is no element of coercion or force. The couples pledge to love and serve one another until death. They also express their readiness to stand up to their obligation to Church and country to rear the children God will give them. Furthermore, they will rear their children so that these will grow up as good Christians and citizens. The couple then pledge their commitment to their marriage covenant (first the groom and then the bride): N., sa harap ng Diyos at ng kanyang sambayanan, tinitipan kitang maging aking maybahay sa hirap at ginhawa, sa dusa at ligaya. Ikaw lamang ang aking iibigin at itatanging karugtong ng buhay ngayon at kailanman. Here, they declare their intention to be the spouse of the other in all circumstances whether good or bad. Their love is mutually exclusive; the spouse alone is considered as the better half. Not only that, with the words ...karugtong ng buhay...,there is the explicit reference to the spouse as the other half of oneself; one spouse is not complete without the other. More profoundly, the spouse becomes like a sibling, a kapatid (the other half of the umbilical cord), ones other half in the cord of life. Next, the priest asks the spouses to express their willingness to be each others according to the teachings of the Church, to give of ones self fully to the other, and to fulfil the obligations of being married, Subsequently, the spouses together say: Ama naming mapagkalinga, Ama naming tapat, pagpalain mo po kaming nag-iisang palad; papagningningin mo po sa lahat ng oras ang pagsasamahan naming dalisay at wagas. Sa pusot diwa, lagi sanang magkaisa, 11 at naway maging matatag sa hirap at dusa, sa ginhawat kaligayahan ay magsamahan, maging tapat sa pag-ibig ngayon at kailanman. By pronouncing these words, the married couple now involve their caring and faithful God in their union as they ask for blessings in their being of one (iisang palad). They ask for the grace of a pure and lasting union, that they may be united in heart and spirit, always strong in the face of hardships, comfort and joy now and forever. The godparents (actually principal sponsors) welcome them into the Christian Community. They witness to the union in marriage of the spouses and pledge to support them with their help and prayers. The priest then confirms the bond of their marriage. Then the people respond with a lively Amen. 2.2. 2. The Blessing of Arrhae The arrhae is a symbol of sufficiency of material possessions which God would hopefully bestow upon the newly weds. Ama naming maawain, basbasan mot kupkupin ang iyong mga + lingkod na sina N. at N. Pagkalooban mo sila ng sapat na kabuhayang sinasagisag ng mga aras na ito sa ikapagkakamit ng buhay na walang hanggan. Iniluluhog namin ito sa pamamagitan ni Hesukristo kasama ng Espiritu Santo Magpasawalang hanggan. It can be observed that material possessions are to be seen by the new couple as means to eternal life and not ends in themselves. It is worth noting that the Filipino Ritual provides for other symbols that may be substituted for the arrhae: husked rice, necklaces, bracelets, etc. as the local customs would warrant. 2.2.3. The Blessing of Rings The priest recites the following prayer over the rings: Ama naming mapagmahal, Basbasan mot lingapin Ang iyong mga + lingkod 12 Na sina N. at N. Pagindapatin mo na silang magsusuot ng mga singsing na ito ay maging kawangis mo sa iyong wagas na pag-ibig at walang maliw na katapatan. Iniluluhog namin ito sa pamamagitan ni Hesukristo kasama ng Espiritu Santo magpasawalang hanggan. The rings that the spouses will put on each others finger symbolize their everlasting love and fidelity, which is patterned after the love and fidelity of God (for his people). Such love and fidelity will in fact be explicitly pledged with the subsequent words: N., kailanmay di kita pagtataksilan. Isuot mo at pakaingatan ang singsing na ito na siyang tanda ng aking pag-ibig at katapatan. Sa ngalan ng Ama at ng Anak at ng Espiritu Santo. Amen. These words are no mere promises to fidelity. In fact, it is a pledge that the testator forever will remain loyal and not betray the other. The other spouse for his/her part will have to promise to take (good) care of the ring and the reality it symbolizes. After this, the groom will entrust the arrhae into the receiving palms of his bride while saying: N., kailanmay di kita pababayaan. Inilalagak ko sa iyo itong mga aras na tanda ng aking pagpapahalaga at pagkalinga sa kapakanan mo (at ng ating magiging mga anak). Sa ngalan ng Ama at ng Anak at ng Espiritu Santo Amen. With the above words, the groom pledges that he will forever take care of his bride. Her welfare (and that of their children) will always be his first and foremost consideration. Tinatanggap ko ito at nangangako akong magiging iyong katuwang sa wastong paggamit at pangangasiwa 13 ng ating kabuhayan. With these words, the bride wholeheartedly receives the treasures from her husband and promises to actively participate in the right management of their possessions. It is worth noting here that the word kabuhayan does not only refer to possessions but everything that the spouses have to live by. The couple having exchanged their vows, the congregation breaks into a loud applause to welcome them as a new couple into the Christian Community. 2.3. Ritual for the Burial of a Deceased Christian In her Burial Rites for the Deceased Christian, the Church celebrates the mystery of the passing of Jesus from death to the Resurrection. With firm faith in this mystery, she believes that the deceased will also be able to cross from death to life through which they can join the company of those who long for the revelation of Jesus and the resurrection of the dead. The Church therefore deems to praise and thank God for this mystery and pray for the departed so that together with the other members of the Christian Community, they may be deemed worthy of Gods mercy. In burying their dead, Christians hold on to the hope in the life that will never end. Moreover, they also look at the welfare of the bereaved. The Ritual takes consideration of and makes provision for the customs and traditions of the community so long as these are not contrary to the teachings of the gospel.5 The Ritual for Burying the Dead has three parts: in the house of the departed, in the church, and at the burial site. For the purposes of this paper, emphasis will be on the last two parts. Moreover, the focus shall be on the parts that exemplify certain nuances that are found only in the Filipino version and which may not be found in the English version. 2.3.1. The Mass for the Dead In the Opening Prayer for the Mass of the Dead, the priest says: Ama naming makapangyarihan, maawain ka at mapagpatawad kailanman. Lumuluhog kami para kay N. Na iyong tinawag Upang iyong makapiling. Pakundangan sa kanyang pag-asa at pananampalataya, Maihatid nawa siya sa kanyang talagang bayan At magkamit ng ligayang pangmagpakailanman.... 5 Ang Aklat ng Paglilibing at mga Panalangin para sa Yumaong Kristiyano (Manila: Catholic Bishops Conference of the PHilippines, 2001). x. 14 In this prayer is expressed the Christian and Filipino belief that life here on earth is not THE life. Our earthly dwelling is not the only one there is. Rather, the true dwelling place is that to which we will all proceed (our talagang bayan) at the hour of our death. In the Prayers of the Faithful, the firm faith in the Resurrection is further sustained: Mga kapatid, halinat manalangin nang buong pananalig sa Diyos Amang makapangyarihan. Binuhay niyang muli ang Anak niyang si Kristo upang maging pagkabuhay ng lahat ng tao. In the petitions, the Filipinos hopes are expressed: Noong binyagan ang aming kapatid na si N. sa kanyay ipinunla ang binhi ng buhay na walang hanggan. Naway umani ito ng pagkabuhay sa piling ng mga banal sa kalangitan. Idalangin natin siya sa Poong Maykapal Through baptism, the seeds of life eternal have been implanted in a person. Now that he is deceased, the faithful hope that the same seed will yield everlasting life in the company of the saints. Ang lahat ng namatay na umaasang muling mabubuhay ay malugod nawang tanggapin ng Diyos sa piling niya sa kalangitan. Idalangin natin sila sa Poong Maykapal. Since the faithful who have died hoped that they will live again, God will surely receive them into his company. Ang lahat ng ating mga kapatid na naririto, Ang mga nagdadalamhati at nalulumbay, at ang lahat ng sa kanilay nakikiramay ay magkasama-sama nawa sa langit na tahanan. Idalangin natin siya sa Poong Maykapal. In this petition, we see the Christian and Filipino belief in the communion of saints, i.e., the time will come when they will be united with those who have gone before them into the heavenly kingdom. Naway gantimpalaan ng Panginoon ang ating mga yumaong kapatid, kamag-anak at pinagkakautangan ng loob. Idalangin natin sila sa Poong Maykapal. 15 People will receive their reward from God who gives to each their desserts. There is a presumption that since the person who passed away did well in this life, he will be rewarded in deference to the beneficiaries of his goodness. Also, the Filipino sense of utang na loob (gratitude from the inside= from the heart) surfaces here. The people left behind (relatives, friends, and acquaintances) pray for the deceased as a manifestation of their gratitude. In the Prayer over the Gifts, the priest leads the congregation in supplication in behalf of the deceased, hoping that the Lord of Justice will render a just and merciful verdict. The reason for such hope is that the deceased had steadfast faith in Jesus. Ama naming Lumikha, sa aming paghahain ngayon para kay N. iniluluhog naming kanya nawang makaharap sa paghuhukom ang iyong maawaing Anak na siyang lilitis nang may habag pakundangan sa pananalig na matapat sa kanyang mapagmalasakit na pagliligtas bilang aming Tagapamagitan kasama ng Espiritu Santo magpasawalang hanggan. The priest goes on to say (sing) in the Preface that in Jesus is the certainty that in the evening (dimness) of death, the Resurrection shines like the dawn. Moreover, the Resurrection is the destiny of those who believe in Jesus. The loob (the will, the gut feeling) regains strength because it is certain that death will pass away and that it cannot be the end of everything. Sa gabi ng kamatayan ay pag-asang sumisilay ang muli niyang pagkabuhay na aming kinabuksan. Loob namiy lumalakas ngayong aming natitiyak na kamatayay lilipas, di ito ang aming wakas. In death, the faithful reaches the threshold, that is, God. As the faithful dies now, he is sure he will rise again tomorrow. Sa sandali ng pagpanaw ikaw ang aming hantungan. Kaming ngayoy namamatay sayo bukas mabubuhay. There is reference to the experience of Jesus, who died and rose again after only three days. After Communion, the priest recites the following prayer: Ama naming mapagmahal, Inilagak ng iyong Anak sa amin 16 ang pabaong pagsasalo sa banal na piging. Ipagkaloob mong si N. ay makapakinabang sa hapag ni Kristo sa kabilang buhay sa pamamagitan na rin ng Anak mong mahal kasama ng Espiritu Santo magpasawalng hanggan. As the faithful who are alive have partaken of the Holy Eucharist, they pray that the deceased may also share in the heavenly banquet of Christ in the afterlife. Kabilang buhay (other life) is the Filipino belief that there is life after death. Such being the case, death is the end of life; it is the beginning of a new way of life, a new existence. 2.3.2. The Last Farewell Having concluded the Eucharist, the priest leads the congregation in bidding the deceased a last farewell: Mga kapatid, bago natin ihatid sa huling hantungan si N. pag-ukulan natin siya ng huling pamamaalam. Ipahayag natin ang ating pagmamahal sa kanya, tanggapin natin nang maluwag sa kalooban ang kanyang pagpanaw, at umasa tayong magkikita-kita muli sa piling ni hesus; doon ay wala nang dusa, kalungkutan at kamatayan kundi ang mamamayani ay lubos na ligaya at buhay na walang hanggan. As the deceased is about to be laid in its final rest, the Christian Community performs a threefold action: it expresses its hearfelt love. It also accepts with resolution the passing away of their loved one and professes faith in that moment when they will once again meet the deceased face-to-face (they will be in reunited with him). At that moment, all the worldly cares of suffering, sadness and death will no longer be; only eternal life and bliss shall reign. Then the priest invokes the heavenly hosts to meet and accompany the soul of the deceased: Mga anghel, mga banal, tanang nasa kalangitan, halikayo at samahan (Ang giliw naming pumanaw sa piling ng Maykapal) Christ himself will lead the soul of the dead into the bosom of Abraham to rest (in happiness). Si Kristo ang mag-aakay sa kandungan ni Abraham upang doon ay humimlay. In the Eternal Day, the soul of the deceased will obtain eternal peace (and contentment) from God the Almighty. 17 Sa ilaw na walang hanggan, kapayapaan kailanmay pagkamitin ng Maykapal. Then the priest, in behalf of the Community, rests the soul of the dead into the hands of God. He pleads with Him not to abandon or lay aside the dead but to make him live forever in with Him (God). Furthermore, the priest intercedes with God that He might show mercy in pardoning the sins the dead have committed out of human weakness. Ama naming mapagmahal, inihahabilin namin sa iyo si N. na pumanaw sa buhay na ito. Huwag mo siyang pababayaan at pamalagiin mo siyang buhay sa iyong piling. Alang-alang sa iyong awa at pag-ibig, patawarin mo na sana ang kanyang mga pagkukulang at nagawang pagkakasala dala ng kanyang kahinaan. Manatili nawa siyang maligaya sa iyong piling kasama ng iyong Anak at ng Espiritu Santo magpasawalang hanggan. Addressing the deceased, as if to reiterate the fact that the dead in fact lives, the priest says: Paalam sa iyo, kapatid na pumanaw mapasapiling ka nawa ng Poong Maykapal. Ang pagpapala ng Diyos ay baunin mo: Sa ngalan ng Ama, at ng Anak, + at ng Espiritu Santo The last farewell shows how strong the faith in the belief that the dead lives in Christ is. It also betrays the Filipino belief in sending off someone with a token (baon) which the dead would take with him on his pilgrim way to the kingdom of God. Filipinos in fact believe that the dead traverse through death to eternal life. For this, the deceased would need to bring along with him Gods blessings that he might arrive safely home into heaven. Sa paraiso magkikitang muli tayo. Samahan ka ng mga santo. Kahit na may nauuna, tayo rin ay magsasama, upang lagi tayong lumigaya sa piling ng Diyos Ama. 18 These words, again addressed to the deceased, show how certain the Christian Community is that they would, someday, again enjoy the company of the one who passed away. Moreover, the Filipinos believe that it is just a matter of time before people would pass from this life into the next. There is in fact a saying to this effect. Una-una lamang ang tao sa kamatayan (We will all die; but each in his own time). 2.3.3. In the Burial Site Proceeding from the Church, the coffin of the dead is led to the burial site. There, the priest leads the Congregation, mainly relatives and friends, in asking Jesus to heed their prayers. Mindful of his own three days in the womb of the earth when he died, He will make holy the graves of those who sleep in peace. He will then grant eternal peace and respite (not only rest) from the cares of this world to the deceased. He will also grant him the gift of eternal life on the last day. Panginoong Hesukristo, sa tatlong araw na pagkahimlay mo sa libingan, pinabanal mo ang pinaglalagakan ng lahat ng sumasampalataya sa iyo. Pagkalooban mo ng pamamahinga sa kapayapaan Ang aming kapatid na si N. Ikaw ang buhay at muling pagkabuhay Kayat umaasa kaming bubuhayin mo siya Sa iyong kaluwalhatian magpasawalang hanggan. 3. Cuisine Philippine Cuisine is an interesting field. In it, the beauty of Filipino is revealed: In the Philippines, the term used for a particular meal corresponds to the time when it is taken. Agahan (breakfast) is the term used to refer to the meal taken in the morning (umaga). Tanghalian (lunch) is the midday meal (tanghali), while hapunan (dinner, supper) is the term for that meal taken late in the afternoon. The term hapon is also the equivalent of the verb to sup (humapon6). Moreover, the verb to eat is kumain, kain in Tagalog, kaon in Hiligaynon and Cebuano. This is derived from the food partaken of: kanin (rice). As far as the method of cooking is concerned, nanag is to grill fruits, peanuts, and sweet potato (camote); inihaw, sinalab, sinugba, and dinarang are terms used to food that is roasted on the furnace, usually using charcoal. Talibuyo, on the other hand, is the term for lechon (roasted pork). Tindag and tinuhog are words for food cooked in a stick. If there is barbecue for the Amerikano, then there is barbacoa (which the Spaniards brought from Guiana). 6 Interestingly, humapon is also used to refer to the act whereby chickens perch on the treebranches at twilight. 19 As for fish, when it is made to dry under the sun, it is called daing. If meat is dried under the sun, it is called tapa or pindang. If food is cooked on smoke, it is called tinapa, humba, pinausukan or tayubay. If food is cooked in vinegar, it is called kinilaw. Other samples are: Palitaw (rice cake patties made to surface=lumitaw over boiling water) Palarusdos (rice ball in coconut sauce; the balls are made by rolling a pinchful of rice paste in ones palms) (i)Sinigang (brothed) Iprinito (fried) Dinaing (dried) Inasal Pinangat Nilitson (grilled over the fire) Binuro (fermented) Tinusta (toasted) Nilupak Binulanglang (brothed in shrimp or fish paste) Binagoongan (sauted in shrimp paste) Pinakbet Pinaksiw (simmered in vinegar) Inasnan (salted) Then there is the practice among Tagalogs of calling a dish according to the position of the animal used as basic ingredient in a dish. Thus, Pinalundag na isda literally means jumping fish, pinalukso is fish (usually mudfish or catfish) that is jumping on the frying pan after being thrown into, the nilasing na hipon is shrimp that is simmered in beer or native wine (made drunk), binalot na isda is fish wrapped in banana leaves, and pinaupong manok (sitting chicken). It is likewise noticeable that in Filipino, there are words that when repeated, would refer to a food stuff. Examples of these are: 20 Word Meaning Repeated Word New Meaning Sapin underneath sapin-sapin Rice cake with many layers Ihaw Grill ihaw-ihaw Kare Curry (ingredient used) kare-kare Meat (usually oxtail and innards) or seafood curried in peanut sauce and mixed with vegetables Bicho bicho-bicho Long donuts sprinked with sugar Bilo Make into a ball bilo-bilo Rice ball in thick sauce of coconut Akay To lead, to guide akay-akay Ball of mongo inside layers of rice Onde onde-onde Gelatinous balls with a sweet syrup inside Halo Mix Halo-halo Sweet ingredient mized with ice and milk Pichi Pichi-pichi Gelatinous cakes Bola Ball Bola-bola Fishballs Pares Pair Pares-pares Merienda (snack) of hot stew made of ox innards 4. Challenges to the Appreciation of Filipino Having discussed lengthily about the beauty of the Filipino language, we may now proceed to Some challenges to the appreciation of the Filipino Language: 1. Filipinos have a tendency to be ashamed of speaking in Filipino. Claro M. Recto, in this regard, rightfully observes: aywan kung bakit tayoy parang naugali na, na kapag ang isa sa atiy sa sariling wika nagsasalita ay ipinalalagay na isang kung sino lamang samantalang itinuturing na isang taong tangi kung wikang kastila o ingles ang sinasalita. Ang karunungan at ang katalinuhan ay hindi nagtatangi ng ano mang wika. Panahon nang 21 tayoy nararapat na magkaisa-isa sa lalong ikadadali ng pagpapalaganap ng wikang pambansang ikapagkakaunawaan nating lahat.7 (It escapes me why we have grown accustomed to (the habit of) regarding anyone among us who speaks in our native tongue as a nobody while regarding as of greater esteem a person who speaks in Spanish or English. Wisdom and intelligence do not discriminate between languages. It is high time for us to unite to a better facility in spreading the national language so all of us may understand each other.) Jos Rizal also attests to this and its terrible consequence Little by little, they lost their ancient traditions...They forget their own system of writing their songs, their poetry..., in order to learn by rote alien ideas which they did not understand, an alien code of conduct, an alien conception of beauty, all far removed from those inspired in their race by the environement in which they lived and by their native genius. They sank in their own estimation. They became inferior beings even to themselves. They began to be ashamed of what was their own...they lost heart and became a subject people.8 In the Philippines, it is not uncommon to see relatives and friends turning their heads in admiration over a kamag-anak (relative) who speaks slang, i.e., slang English. Speaking thus has been regarded as a status symbol for those who have hit it big abroad. There is also a thinking that the Filipino language is inferior to others and that to learn another language is better than gaining proficiency in Filipino. The phenomenon of globalization further aggravates this because of a felt need to master languages that are used by nations that play a major role in the global market. Learning these languages, it is hoped, would not only unite us with the bigger global market but would also unite us as a people. Rizal, as early as the latter part of the 19th century realized this when he, speaking through Basilio, a character in El Filibusterismo who represents the Filipino youth) wrote: ...dahil sa pagkakaalam ng wikang Kastila, mapapalapit tayo sa Pamahalaan (ng Espanya), sa isang dako namay magiging sanhi (ito) ng paglalapit-lapit ng mga pulo. 9 This mentality fails to consider that Filipino alone captures the mind and heart of the Filipino people. The same Jos Rizal, realized this when he, speaking through 7 Claro M. Recto, Si Rizal at Si Bonifacio, in Himalay: Kalipunan ng mga Pag-aaral kay Jos Rizal, edited by Patricia Melendez-Cruz, et. al (Manila: Sentrong Pangkultura ng Pilipinas, 1991), 241. . 8 Quoted in the Introduction by Jovito Salonga to the New Vicassans English-Pilipino Dictionary (Pasig: Anvil, 2001), xii. 9 El Filibusterismo, 57. 22 Simoun (one of the principal characters of El Filibusterismo) said (addressing Basilio, another character who represents the Filipino youth): Malaking pagkakamali!...Napadadaya kayo sa matamis na pangungusap at hindi ninyo sinusuri ang kaubud-uburan at ang tunay na bungang matatamo ninyo sa ganyan. Ang kastila, kailanman ay hindi magiging wikang panlahat sa kapuluan, hindi gagamitin ng bayan sapagkat ang layunin ng kanyang isip at tibukin ng kanyang puso ay walang katugon sa wikang iyan: bawat bayan ay may sarili niyang wika at sarili niyang kaugalian at damdamin...10 2. Filipinos have a tendency to think along this line: It is difficult to speak and write in Filipino. They are daunted about communicating in the national language. There is a certain feeling that it would be easier to write in another language. Even Jose Rizal, national hero of the Philippines testifies to this when he admits...He was writing Makamisa (After the Mass), his third novel, a sort of sequel to the El Filibusterismo and he admits that initially, he intended to write in Filipino but had to give up when it suddenly dawned on him how difficult it was to write in Filipino. He finally had to give up; he instead wrote in Spanish. 3. The migration of Filipinos abroad not only detaches Filipinos from their Motherland; it also detaches them from their Mothertongue. As if to aggravate the already growing mentality of regarding Filipino as an inferior language, Filipinos who migrate abroad are faced with the difficult decision of whether or not they should teach their offsprings their native language. It is not uncommon to hear Filipinos reason out that since they have no intention of bringing their children to grow in the Philippines and that they will eventually grow up in their adoptive country, there is no use teaching them Filipino. There are exceptions to this, of course. However, one may not close ones eyes to this reality. 4. The culture of text messaging or sending of SMS (short message script) messages poses a grave threat to the proficiency of Filipinos in their native tongue. Text messages do not follow definite rules of grammar. In fact, it is possible to send these with words sans vowels (for example, wr k n?= Where are you? It is also possible to send messages that jumble words (foreign as well as local) together (for example, dyan na me (Im almost there) and wer na u? (Where are you?). This can confuse not only the receiver of the message but also the sender. It is a common experience among teachers now to see answers in test questionnaires written in the text lingo. 5. Filipinos are bilingual. This issue emerged as a result of the decree on 10 Ibid. 23 bilingualism, with the result that Filipinos, especially the young ones, do not have proficiency in either Filipino or English. 5. RRecommendations 1. The Filipino Language is God-given; Filipinos should love their native language. There is no other nation on earth that may be expected to love the Filipino Language other than the Filipinos. 2. Filipinos should take pride in their language. Noting the discussion above of the beauty of the Filipino language in the different fields chosen for this presentation, Filipinos have all the reasons to be proud of their language. 3. There is a need to exert effort in understanding Filipino words we are not familiar with. There is wisdom in that old saying that a word a day widens ones vocabulary. 4. Further studies need to be undertaken not only to advance knowledge of Filipino but to instill an attitude of appreciation and valuing of the National Language. References Jos Rizal, El Filibusterismo, trans. Maria Odulio de Guzman. Manila: National Bookstore, 1997. Hermenegildo Cruz, Kun Sino ang Kumatha ng Florante, Himalay: Kalipunan ng mga Pag-aaral kay Balagtas, ed. Patricia Melendrez-Cruz et al., Manila: Cultural Center of the Philippines, 1988. Catechism for Filipino Catholics. Manila: Episcopal Commission on Catechesis and Catholic Education, 2005. Ang Aklat ng Paglilibing at mga Panalangin para sa Yumaong Kristiyano. Manila: Catholic Bishops Conference of the Philippines, 2001. Claro M. Recto, Si Rizal at Si Bonifacio, in Himalay: Kalipunan ng mga Pag-aaral kay Jos Rizal, edited by Patricia Melendez-Cruz, et. al Manila: Sentrong Pangkultura ng Pilipinas, 1991 . The New Vicassans English-Pilipino Dictionary. Pasig: Anvil, 2001