Some people in Hong Kong asked if in the Philippines, people still climb up coconut trees as a game. Unfortunately, this is a preconceived notion most foreigners have about the Philippines or Filipinos. Many think that everyone in the Philippines still lives in nipa huts, that it is polluted and chaotic everywhere, that most people in the government are there for profit rather than for public service, that Filipinos are lazy and don’t know how to value work, that a Filipino's only occupation is being a maid or an OFW and that the only places worth visiting in this country are its beaches.
However, the Philippines is more than just that. It’s a striking representation of life, color and energy. Here, one can see unique sights such as the dancing cop controlling traffic in Fort Bonifacio, take a trip in the Jeepney, have a taste of Halo-halo, or watch the very popular YouTube video of Filipino prisoners dancing to Michael Jackson's "Thriller," which was even aired in America.
Just from these few observations, it shows that the Philippines is not all low class or rural life but is a country filled with happy people who know how to live and enjoy life for its simplest joys.
In this video are some opinions of Filipinos on what their beloved country means to them.
Why Do You Love The Philippines?
Interview: Jai, Carla, Pat, Gio, Chico, Ivan
Tuesday, February 12, 2008
Significant Changes Affecting Philippine Language
One cultural component that reflects developments in the Philippines’ social and historical past is language. As seen in the following video, the ideas are mainly divided according to the different time periods of Philippine history: Pre-Colonial Era, Spanish Colonization Era, American/Japanese Colonization Era and the Digital or Information Technology Era, and to the different events that affected the Philippine language.
Changes
Interview: Anna Castillo
Changes
Interview: Anna Castillo
Interconnectedness
After going to Intramuros, we learned that language, as part of our culture, changes alongside our history. However, it made us wonder how language been an influence to the other cultural components in the Philippines? This is because we remembered it was said in our sociology and anthropology class that all of the cultural components are integrated with one another. It’s not something that should only be viewed as a single agent of culture but also as interconnected elements embracing one another.
When we look at language, we noticed that the interconnectedness of it to all the elements of culture are rooted in Pierre Bourdieu’s theory of language as symbolic capital and symbolic domination. How people perceive language affects their idea of how a certain language represents certain symbols, or how which language you speak or how you speak it reflects the norms of their society and more. His theory shows how language dictates what their culture is like in terms of its influence to the other components of a society.
As the Philippine language changed, adapted and expanded, so did the symbols we use to inference meanings. With new words added, various meanings were attached to single signifiers. One word can have multiple meanings for different people, depending on the context of when it was used.
Apart from language accumulating more symbols, the language we use serves to symbolize the culture we have and illustrates what kind of people we are. One example of this is the use of the middle finger as an expression for “f*** you.” The phrase did not exist in the Philippine society until the English language infiltrated our culture. It was a new phrase used in our language with a new gesture.
Lastly, the influence of language to symbols can be seen today from the use of the new technology such as texting or instant messaging. One popular symbol is the emoticon. This however blurs the line between strictly graphic symbols, and language and grammar, as it is used everyday.
In addition, the language that Filipinos use today reflects the different values and beliefs that our culture acquired over time. With the American period for example, as their language influenced our culture, Filipinos began to acquire American values and beliefs, such as justice from words and images like Superman, the Filipino version of Superhero or being childlike like Mickey Mouse. During this period as well, many started discussing about how they value education, how they value human rights from the perspective of civil liberties and how they value the self/individual as an independent entity which exists in a society.
For the Spanish and American period, it was seen that Filipinos had this belief that they should anglicize or “Spanish-ize” their last name. Changing their name would be advantageous in a society that looked down on "indios," but in doing so they also, in a way, let go of their Filipino identity and take up a Western identity.
One identifiable value seen in Filipinos through language is respect. The Philippine languages contains many titles to show one’s respect to others such as “ate," “kuya," “tita," “tito,” or polite words such as “po." Non-verbally, Filipinos' respectful nature can be manifested when they make “mano,” or when they receive the hand of the authority figure and place it on their forehead.
Finally, in the Philippines there is a 96% literacy rate. This shows that Filipinos value their language and ability to read and write. From that rate, it can be assessed how many people give importance to it.
Another cultural component that is interconnected with language is norms. From the theory stated a while ago, it can be deduced that Philippine society and certain subgroups each have norms of how one should talk to certain people, whether it be your friends, your elders, your teachers, children, other groups of subcultures, and more. Who you communicate with decides what norm you will follow such as speaking in slang, Tagalog, and English, since authority is shown through language. The reason behind this is that there is a certain language used for each group because each group defines what is considered superior and inferior for them. Language serves as a symbol of status and by using their language, this means you are considered part of or acceptable to that subculture. Just from the way people talk, you can identify what subgroup they are part of. This can be observed from the video used in, "Why I Love the Philippines."
An example of when language was used as a norm in the Philippines was when around the 1960s to the 1970s, English was strictly enforced in schools and universities. For certain schools, a rule was even made telling students that they can only speak in English or else they will get into trouble if caught speaking in Filipino. English was made the medium of instruction thus somehow giving more importance to English than to the native languages.
The last cultural component that was influenced by language is material culture. Currently the Philippines is the third largest English speaking country. Because our English skills developed and proved to be superb, this caused a boom in outsourcing. What Filipinos do today and produce as material culture is a result of the Filipinos' exceptional linguistic skills.
Material culture changed also in terms of how certain objects were called. Many of the words today have been substituted by identifying it with their brand label and not by its generic name. Examples are Kodak for photos (or kodakan for picture taking), Xerox for photocopy, Mongol for pencil, Kleenex for tissue, and Coke for soft drinks. Moreover, material culture such as technology or internet has contributed to colloquial vocabulary terms such as google (as a verb, for research), text (also as a verb, to send an SMS), as well as heavily abbreviated words in written language (such s txt lnguage lyk ds, wil u b my txtm8?).
When we look at language, we noticed that the interconnectedness of it to all the elements of culture are rooted in Pierre Bourdieu’s theory of language as symbolic capital and symbolic domination. How people perceive language affects their idea of how a certain language represents certain symbols, or how which language you speak or how you speak it reflects the norms of their society and more. His theory shows how language dictates what their culture is like in terms of its influence to the other components of a society.
As the Philippine language changed, adapted and expanded, so did the symbols we use to inference meanings. With new words added, various meanings were attached to single signifiers. One word can have multiple meanings for different people, depending on the context of when it was used.
Apart from language accumulating more symbols, the language we use serves to symbolize the culture we have and illustrates what kind of people we are. One example of this is the use of the middle finger as an expression for “f*** you.” The phrase did not exist in the Philippine society until the English language infiltrated our culture. It was a new phrase used in our language with a new gesture.
Lastly, the influence of language to symbols can be seen today from the use of the new technology such as texting or instant messaging. One popular symbol is the emoticon. This however blurs the line between strictly graphic symbols, and language and grammar, as it is used everyday.
:-)
In addition, the language that Filipinos use today reflects the different values and beliefs that our culture acquired over time. With the American period for example, as their language influenced our culture, Filipinos began to acquire American values and beliefs, such as justice from words and images like Superman, the Filipino version of Superhero or being childlike like Mickey Mouse. During this period as well, many started discussing about how they value education, how they value human rights from the perspective of civil liberties and how they value the self/individual as an independent entity which exists in a society.
For the Spanish and American period, it was seen that Filipinos had this belief that they should anglicize or “Spanish-ize” their last name. Changing their name would be advantageous in a society that looked down on "indios," but in doing so they also, in a way, let go of their Filipino identity and take up a Western identity.
One identifiable value seen in Filipinos through language is respect. The Philippine languages contains many titles to show one’s respect to others such as “ate," “kuya," “tita," “tito,” or polite words such as “po." Non-verbally, Filipinos' respectful nature can be manifested when they make “mano,” or when they receive the hand of the authority figure and place it on their forehead.
Finally, in the Philippines there is a 96% literacy rate. This shows that Filipinos value their language and ability to read and write. From that rate, it can be assessed how many people give importance to it.
Another cultural component that is interconnected with language is norms. From the theory stated a while ago, it can be deduced that Philippine society and certain subgroups each have norms of how one should talk to certain people, whether it be your friends, your elders, your teachers, children, other groups of subcultures, and more. Who you communicate with decides what norm you will follow such as speaking in slang, Tagalog, and English, since authority is shown through language. The reason behind this is that there is a certain language used for each group because each group defines what is considered superior and inferior for them. Language serves as a symbol of status and by using their language, this means you are considered part of or acceptable to that subculture. Just from the way people talk, you can identify what subgroup they are part of. This can be observed from the video used in, "Why I Love the Philippines."
Click to enlarge sample of subcultures
An example of when language was used as a norm in the Philippines was when around the 1960s to the 1970s, English was strictly enforced in schools and universities. For certain schools, a rule was even made telling students that they can only speak in English or else they will get into trouble if caught speaking in Filipino. English was made the medium of instruction thus somehow giving more importance to English than to the native languages.
The last cultural component that was influenced by language is material culture. Currently the Philippines is the third largest English speaking country. Because our English skills developed and proved to be superb, this caused a boom in outsourcing. What Filipinos do today and produce as material culture is a result of the Filipinos' exceptional linguistic skills.
Material culture changed also in terms of how certain objects were called. Many of the words today have been substituted by identifying it with their brand label and not by its generic name. Examples are Kodak for photos (or kodakan for picture taking), Xerox for photocopy, Mongol for pencil, Kleenex for tissue, and Coke for soft drinks. Moreover, material culture such as technology or internet has contributed to colloquial vocabulary terms such as google (as a verb, for research), text (also as a verb, to send an SMS), as well as heavily abbreviated words in written language (such s txt lnguage lyk ds, wil u b my txtm8?).
How do the changes in language affect us today?
Seeing how language has changed over time, we can see the positive and negative slants of it in the present-day Philippines. Economic wise, with our very good command of English as a second language, this has led to outsourcing. However, socially, it has been more of a negative change. Certain issues here could be colonial mentality and symbolic domination. Furthermore, these changes in our language have led to a generation gap. All of this is further explained in the video.
Socially, because of all of the changes, there has been confusion regarding Filipinos knowing who we are as a people. To have a sense of cultural identity means to have a unique language, which is distinctly Filipino. Reason for this is that language has not necessarily only been an influence to how we think, but how we communicate as a people and how our language is a means to transport and propagate the values that we espouse. The very language that we utilize can solidify or blur how we view ourselves as a nation. By having our own language, we can value it, use it and understand it; thus, giving ourselves a sense of identity and unity with others. It is what bind us to other Filipinos. Due to this, this is why it is hard to define who a Filipino is since the Philippine language is mixed up. When we have a language to call our own, one that is given importance, means to have a heritage that is truly Filipino.
Repercussions in the Present Day
Interview: Tonyo Silva
Click to enlarge Our Love of Foreign Things
Socially, because of all of the changes, there has been confusion regarding Filipinos knowing who we are as a people. To have a sense of cultural identity means to have a unique language, which is distinctly Filipino. Reason for this is that language has not necessarily only been an influence to how we think, but how we communicate as a people and how our language is a means to transport and propagate the values that we espouse. The very language that we utilize can solidify or blur how we view ourselves as a nation. By having our own language, we can value it, use it and understand it; thus, giving ourselves a sense of identity and unity with others. It is what bind us to other Filipinos. Due to this, this is why it is hard to define who a Filipino is since the Philippine language is mixed up. When we have a language to call our own, one that is given importance, means to have a heritage that is truly Filipino.
Repercussions in the Present Day
Interview: Tonyo Silva
As SA Students
From the trip, the one learning that we derived (with the help of SA 21) about our nation’s history is that there is no such thing as a pure Filipino. Everything we use, learn or know has been borrowed from somewhere else. From an anthropologist perspective, one would explain how the Philippines’ material culture is mixed and shows how different cultures influenced it. But more than that, it should not just be a case of investigating the surface value of history but also latent consequences. Lessons in SA lead us to question not only different changes, but also what patterns are recurring today. This trip as shown in the video was not simply a field trip to remember and appreciate our history but a moment to reflect the situation of our nation and to see what changes we should and can make.
More Than An Identity Search
Interview: Isabel
More Than An Identity Search
Interview: Isabel
Philippine Heritage is like Tsinelas
Philippine Heritage
After going to our field trip, we started asking about what really happened to the Philippine language? Based on previous research, we learned that the structure hasn’t really changed and that many words were just adopted. Other than that, we asked how has our language affected us, Filipinos? We noticed that when our country declared a national language, it violated the principle of linguistic relativity causing linguistic insecurity. This is seen in the lives of people in the Philippines wherein 90% of the population live differently from people in our social class.
More than just that, seeing the model house Imelda built and Intramuros, it shows that the Philippine government has been recently making a conscious effort to protect our heritage by sharing it with the citizenry. Although the promotion of different cultural sites is a good starting point, there is still much more needed to be done. There is a need for the local government units to value our heritage and patrimony since this is equally a local and national issue. Since national identity is strengthened and protected in the grass-roots level, we should always advance within our contexts, which starts with local units.
In the end, from everything we learned, we answer that Philippine heritage is like Tsinelas. From a simple perspective it represents Filipinos because it is something common and used by everyone everyday. From the simple to the colorful designs of the Tsinelas, it represents the different personalities that Filipinos have and how the Philippine heritage has developed from one that was plain in the pre-colonial to one bustling with life.
It has shown that although it has a simple purpose, it is not a matter of footwear for us but has a more intrinsic value to Filipinos because they are essential to us. Like our Philippine heritage, it should not be viewed at face value or function but how Filipinos give importance to it and how it should be appreciated from time to time. Moreover, it reflects Filipino traits such as how we like having our comfort and how we can be creative by making use of it in different ways (like playing games with slippers).
Tsinelas has been a source of convenience. In a sense for our Philippine heritage, we appreciate it only when there is a seeming need to. For example, when it is required for school, when we have to take guests around, or when we simply fancy it but we do not revere it like jewels or value it like a book, where we treat it as something that is important and from which we can learn. In that sense, Philippine heritage is merely a Tsinelas, which we wear at our own convenience and not really take care of it like they way we do with other things that we value.
Tsinelas although can be locally made, is thought to be more top-quality if it is foreign, which should how our Philippine heritage is affected by our colonial mentality. Also, Tsinelas is a global material culture which is somehow much like Filipinos who has been a product of the influence of many cultures and at the same time today employed in many parts of the globe. Finally, one last analogy is that we step on Tsinelas and that it used to protect our feet. Like the Philippine culture, no matter what and how much it is stepped on by others, it still a foundation of who we are and remains to protect our heritage.
After going to our field trip, we started asking about what really happened to the Philippine language? Based on previous research, we learned that the structure hasn’t really changed and that many words were just adopted. Other than that, we asked how has our language affected us, Filipinos? We noticed that when our country declared a national language, it violated the principle of linguistic relativity causing linguistic insecurity. This is seen in the lives of people in the Philippines wherein 90% of the population live differently from people in our social class.
More than just that, seeing the model house Imelda built and Intramuros, it shows that the Philippine government has been recently making a conscious effort to protect our heritage by sharing it with the citizenry. Although the promotion of different cultural sites is a good starting point, there is still much more needed to be done. There is a need for the local government units to value our heritage and patrimony since this is equally a local and national issue. Since national identity is strengthened and protected in the grass-roots level, we should always advance within our contexts, which starts with local units.
In the end, from everything we learned, we answer that Philippine heritage is like Tsinelas. From a simple perspective it represents Filipinos because it is something common and used by everyone everyday. From the simple to the colorful designs of the Tsinelas, it represents the different personalities that Filipinos have and how the Philippine heritage has developed from one that was plain in the pre-colonial to one bustling with life.
It has shown that although it has a simple purpose, it is not a matter of footwear for us but has a more intrinsic value to Filipinos because they are essential to us. Like our Philippine heritage, it should not be viewed at face value or function but how Filipinos give importance to it and how it should be appreciated from time to time. Moreover, it reflects Filipino traits such as how we like having our comfort and how we can be creative by making use of it in different ways (like playing games with slippers).
Tsinelas has been a source of convenience. In a sense for our Philippine heritage, we appreciate it only when there is a seeming need to. For example, when it is required for school, when we have to take guests around, or when we simply fancy it but we do not revere it like jewels or value it like a book, where we treat it as something that is important and from which we can learn. In that sense, Philippine heritage is merely a Tsinelas, which we wear at our own convenience and not really take care of it like they way we do with other things that we value.
Tsinelas although can be locally made, is thought to be more top-quality if it is foreign, which should how our Philippine heritage is affected by our colonial mentality. Also, Tsinelas is a global material culture which is somehow much like Filipinos who has been a product of the influence of many cultures and at the same time today employed in many parts of the globe. Finally, one last analogy is that we step on Tsinelas and that it used to protect our feet. Like the Philippine culture, no matter what and how much it is stepped on by others, it still a foundation of who we are and remains to protect our heritage.
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