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Why we study Filipino (when we don’t need to)

When the Supreme Court ruled that Philippine colleges may now exclude Filipino and Panitikan (Philippine Literature) from core subjects, the ensuing responses from citizens were a mix of strong criticism and passive acceptance. Frankly, as non-native speakers of the language, my peers and I are hard-pressed to find urgency in the issue. We’d like to think we can do good with high school-level balarila. We’re aware of the difference between ng and nang, though we rarely have much use for that this side of the country.

But, despite our distance from the language, we are disheartened by the possibility that Filipino would no longer be explored by young Filipinos in higher education. We’re even more saddened by comments that say it’s better to focus our resources solely on learning English.

There is a profound significance in further studying and embracing Filipino, even after we’ve grasped its vocabulary and grammar rules in high school, and even after we’ve mastered English as the more universal medium.

In a practical sense, we are compelled to accept Filipino as our own, to cultivate it well aside from our mother tongue, because, for better or for worse, it is our national language. It’s not only a unifying symbol, but also an indispensable communication tool across our scattered islands and dialects. Adopt the language and you can travel the country (or ask directions), enjoy what it has to offer (from “Heneral Luna” to “Ang Probinsyano”), and participate in its movements (read, think, discuss, vote, give).

But more than its practicality, the value of Filipino is that it is uniquely ours as a people. And this isn’t even a matter of nationalism. You don’t have to be nationalistic to recognize this: Filipino is a vivid expression of our iridescent culture and identity, and no other language can do that job quite as well.

To brilliantly illustrate this, I always go back to an essay titled “Heart and Liver” by Dr. Resil Mojares, who was recently named a National Artist for Literature. In it, he ponders on how Filipinos originally considered the liver, not the heart, as the seat of love and the center of one’s being. The liver is, after all, much more versatile and complex than the heart. Because of this, many poignant expressions throughout our language are based on atay or ati, Philippine words for liver. Examples: dalamhati, pighati, atay ng lupa.

Fortunately, it’s not just literary luminaries like Mojares who espouse our language. A handful of younger personalities demonstrate this as well, helping my generation appreciate the Filipino language in its versatile glory.

On one hand, there’s the unabashed expression of Filipino love in the rhythmic lines of spoken word artist Juan Miguel Severo (“At patawarin mo ako sa hindi ko pagkamuhi sa ’yo, at patatawarin kita sa hindi mo sa akin pagmamahal, Mahal”). On the other hand, there’s the Pinoy brand of wit and humor in delivering a furious punch, like Lourd de Veyra’s one-liners (“Edsa Southbound = isang mahabang bituka ni Satanas”).

The beauty and power of the Filipino language were concretely shown to me when our college Filipino class tackled logical fallacies. This topic had previously been taken up in a philosophy class using English as the medium of instruction. But as our professor (hi, Ma’am Sharon!) spoke to us in fluent Filipino, she easily translated for us the fallacies in the Pinoy context, using Pinoy situations and expressions, enabling us to think about them more analytically.

Filipino is rich with nuance and meaning—our nuance and meaning. It is beautiful in its depth and breadth, and powerful in its malleability. It would be a shame if we merely left it at technical grammar lessons and surface-level reading.

But that’s exactly where we might break off if higher education institutions no longer acknowledge the value of the language. Past high school, there’s so much more to discover of Filipino—its meandering etymologies, its rhetorical devices, its stories beyond “Noli Me Tangere” and “El Filibusterismo” (themselves translated from Spanish).

The Commission on Higher Education asserts that the Filipino subject traditionally taught in the college curriculum is now accommodated in the additional years of senior high school. Here’s hoping that in this transition, our educational system continues to cultivate Filipino beyond its absolute basics.

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Is it right that we remove Filipino from college curriculum?

October 29, 2019 October 29, 2019
The UP Skimmers highlighted the removal of Filipino from college curriculum, which draws back attention to the issue
Back in 2018, CHED ordered to remove Filipino and Panitikan as a required subject in college, which the Supreme Court ruled in favor of
Advocates of the Filipino language says that by doing so, the supreme court is in favor of a “cultural genocide”

The UP Visayas Skimmers’ controversial cheer noted some of the more pressing societal concerns the modern Filipino is facing. From errs in politics to the alarming ideology of the Supreme Court that Filipino and Panitikan is not required in college classes.

In 2018, the Commission on Higher Education (CHED) held an order to remove Filipino as a required subject in college. Their goal is to implement a 22013 memorandum order removing Filipino, Panitikan, and Constitution as required general education subjects in college.

Image result for filipino language protest"

via Mark Demayo/ABS-CBN News

However they did not make that move immediately. CHED Chairperson Prospero De Vera III mentioned that the implementing body will not push through with the order yet as Filipino language advocates planned on appealing the Court’s decision, which lifted a 2015 Temporary Restraining order that had blocked the memorandum order.

Groups and faculty from several universities slammed the SC’s decision, saying the removal of the subjects from the minimum required courses in college would lead to the erosion of Philippine culture and identity. They also warned it would lead to the loss of jobs of thousands of teachers.

A group of Filipino and Panitikan advocates tried their best to warn Chief Justice Lucas Bersamin of dire consequences should the Supreme Court stick to its ruling affirming the exclusion of Filipino and Panitikan as core subjects from the college curriculum.

In a letter, the group Alyansa ng Mga Tagapagtanggol ng Wikang Filipino (Tanggol Wika) said if the high court affirms its decision, “Filipino and Panitikan will not only be killed as mandatory subjects in college, but Filipino will also be murdered as an effective medium of instruction.”

It said this will go against the Constitution’s “well-defined mandate for Filipino as medium of instruction at all levels of education.”

The group mentioned that they are going to “move the heavens and the earth to stop this imminent cultural genocide,” as the decision will “murder our national language and local iterature.”

But despite their warnings, the Supreme Court still pushed through with the decision. The Supreme Court, in a unanimous vote in October last year, upheld the constitutionality of the Commission on Higher Education (CHED) Memorandum Order No. 20 (CMO 20) which removed Filipino and Panitikan subjects as part of the core college curriculum.

It upheld its ruling in a resolution dated March 5 this year saying CMO 20 did not violate the 1987 Constitution because it merely transferred these subjects to the curriculum of elementary and high schools.

“No further pleadings or motions shall be entertained in this case. Let entry of final judgment be issued immediately,” SC Clerk of Court Edgar Aricheta said.

“CMO 20 did not violate the Constitution when it merely transferred these subjects as part of the curriculum of primary and secondary education,” the resolution said.

The SC en banc emphasized that CMO 20 only provides for the “minimum standards” for the general education component of all degree programs.

“It does not limit the academic freedom of universities and colleges to require additional courses in Filipino, Panitikan, and the Constitution in their respective curricula,” the High Court said.

The decision means that CHED may now implement the order.

Tanggol Wika says otherwise, noting that CMO 20 prioritizes the English language over Filipino and Panitikan, noting that making the English language a requirement in college, it overshadows Filipino.

“It is a travesty to allow CHED to make a regressive move on language policy, when the Constitution mandates forward action, continuous progress in the process of cultivating the national language,” it said.

The group claimed CHED also ignored the opposition of the Komisyon sa Wikang Filipino and the National Commission for Culture and the Arts.

via Jim Stapleton/Unsplash

The group invoked the words of Simoun, a character in national hero Dr. Jose Rizal’s novel “El Filibusterismo,” who castigated those who favored Spanish over Philippine languages.

“One and all you forget that while a people preserves its language, it preserves the marks of its liberty, as a man preserves his independence while he holds to his own way of thinking. Language is the thought of the peoples,” the group said. -Rappler/ABS CBN

Bilang isang Pilipino na pinapahalagahan ang ating kultura at wika, katulad ng Alyansa ng Mga Tagapagtanggol ng Wikang Filipino at Pambansang Komisyon para sa Kultura at mga Sining, ako rin ay hindi sumasang-ayon na alisin ang asignaturang Filipino at Panitikan sa kolehiyo. Ang Filipino ay napakahalagang asignatura sapagkat nakabuhol ito sa ating kultura. Sa pagpapatanggal nito, unti-unting mawawala at mamamatay ang ating identidad sapagkat para na rin nating tinanggalan ng pagkakakilanlan ang mga mamamayang Pilipino. Dagdag dito, nanganganib na bumaba ang kalidad ng wikang pambansa kapag inalis ang asignaturang Filipino sa mas mataas na antas ng edukasyon. Napakahalaga ng asignaturang ito sa atin sapagkat napakalaki ng papel na ginagampanan nito upang mapanatili ang isang pambansang kamulatan at pagkakakilanlan. Sa dami ng taong lumipas na ipinaglaban at ipinatupad ang wika bilang isang nagbubuklod sa buong bansa, handa ba kayong tanggalin ito at yakapin ang wikang sumunod lamang sa ating inang wika?

Ang aking opinyon ukol sa isyung panlipunan na “Dapat na bang tanggalin ang Filipino subject sa College Curriculum?” hindi po ako sang-ayon sa isyung ito, dahil para po saakin malaki po ang tulong ng Filipino sa ating pag-unlad. Filipino subject simula elementarya hanggang sekondarya ay nababasa, nalalaman at masasalamin na natin ang ating kultura at panitikan, dito rin tayo natuto at naging bihasa sa wikang Filipino. Sapat naba ang natutunan mo upang ito ay tanggalin? Para saakin ay hindi, dahil ang Filipino subject sa kolehiyo ay upang mapaunlad pa natin ang ating kaalaman at madami pa tayong matutunan sa sariling atin. Hindi ko lubos maisip bakit tatanggalin ng CHED ang Filipino subject sa kolehiyo, kung pwede naman itong paunlarin at palawakin pa ang kaalaman ng mag-aaral. Dito tayo nakilala, dito tayo umunlad, bakit di natin paunlarin at mahalin ang sariling atin. Kung kaya natin aralin at mahalin ang wika ng ibang bansa, bakit hindi natin aralin muna at mahalin natin ang sariling atin. Sabi nga ni Dr. Jose P. Rizal ” ang hindi marunong magmahal sa sariling wika ay higit pa sa mabahong isda. Tayong mga Pilipino lang din ang magtutulungan sa huli, kaya huwag natin kalimutan at patayan ang sariling atin.

Para sa akin, hindi ako sang-ayon na alisin ang asignaturang Filipino sa kolehiyo. Sa aking palagay malaki ang magiging epekto nito sa unibersidad lalong lalo na sa mga mag-aaral. Ginagamit natin at tinuturo sa atin ang Filipino sa elementarya, sekondarya, at pati narin sa senior high. Malaking pagbabago kung aalisin ang asignaturang Filipino marami itong magiging negatibong epekto kagaya ng, hindi na paglawak ng ating kaalaman pagdating sa gramatika sa Filipino dahil ‘di naman lahat ng Pilipino ay alam ang dapat na gramatika sa Filipino; Ang wikang Filipino ang nagsisilbing nagbubuklod sa atin at kung mawala ito hindi na tayong magkakaisa dahil iba-iba na ang mga wikang ginagamit; Sa mga estudyante naman na gustong maging guro ng Filipino o ang kurso nila ay nakabatay sa wikang Filipino, mawawalan sila ng landas at mag-iiba sila ng kurso yaong mga nagsimula na na malapit na matapos babalik na Naman sa simula dahil Wala ng asignaturang Filipino at Kung mangyayari yun mawawalan na ng importansya ang Filipino sa buhay natin. Pero may mabuti o positibong epekto naman kung tatanggalin ang asignaturang Filipino, at ito ay ang mas magbibigay ng kalayaan sa mga mag-aaral na kumuha ng iba pang subject na naisin nila at mababawasan rin ang hirap ng mga estudyante sa mga proyekto at pag-aaral. Sabi kasi ng mga kinauukulan, bukod sa nararapat na raw natutunan ito ng mga estudyante noong sila’y nasa elementarya at high school. Sabi naman ng nakararmi na maituturing daw itong lantarang pagpatay sa pagiging makabayan at makabansa ng mga kabataan. Na kung saan ay tama naman, sabi nga ng ating pambansang bayani na si Dr. Jose Rizal “Ang hindi marunong magmahal sa sariling wika ay higit pa sa malansang isda”. Ang bawat lahi ay may kanya kanyang wika bawat bansa ay may kanya kanyang wika na ginagamit. Ganon din tayo dito sa Pilipinas may sarili tayong wika at kultura na dapat nating tangkilikin. Hindi Naman masama kung tumangkilik ng ibang wika o kultura, Ang mahalaga ay wag nating alisin o kalimutan na mayroon ding tayong wika, panitikan at kultura. At dapat mahalin natin ito. Muli hindi ako sang-ayon na alisin ang asignaturang Filipino sa kolehiyo. Huwag nating sayangin o palitan ang wikang pinaghirapan na ipinaglaban ng ating mga ninuno laban sa mga banyaga nuon. Kaya, hindi dapat natin patayin Kung ano Ang sa atin bagkus ito ay gamitin, paunlarin at pagyamanin. HUWAG ALISIN ANG ASIGNATURANG FILIPINO!

Hindi aku sang-ayon na alisin ang asignaturang filipino sapagkat hindi lamang ito nababase sa pang edukasyon nang bawat isa kundi para na rin sa atin at maging sa mga sumusunod na henerasyon. Sapagkat pagmawala ito nababaling ang atensyon sa isang estudante sa ibang asignatura at hindi na nila bigyan pansin ang sariling atin na pinaglaban nang mga sinaunang mga bayani natin sa bansa. Kung ano man kinalabasan ngayon mas lalong mawawalan na nang halaga ang isang asignatura sa susunod na henerasyon. Ang ating sariling wika ang ating mas mamahalin sa paglaki nang isang pilipino na pamaunlad pa ito sa ating henerasyon. Sabi nga nang ating bayani na si Doktor Jose Rizal kung hindi marunong magmahal nang kanyang sariling wika ay mas higit pa sa mabahong isda. Dahil mas pinapairal pa natin ang ibang linggwahe at hindi sa atin. Maswerte tayo ay nagkakaisa sapagkat meyron tayong iba’t ibang wika na ginagamit pero mas nagkakaintindihan ang isa’t isa dahil sa wikang tagalog. Kaya dapat hindi natin baliwalaen ang pagkawala nang isignatura nang Filipino dahil para sa ating kinabukasan at sa ating susunod na henerasyon.

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Why is it important to study Filipino even in college?

The Commission on Higher Education has just decided to retain Filipino subjects in the newly designed college curriculum, which will be implemented in 2018. “We had a meeting with the groups that are protesting and the commission has already issued a new memorandum instructing that all degree programs must retain the Filipino requirement,” Commissioner Prospero De Vera III told Inquirer.net .

In 2013, CHED’s decision to remove Filipino subjects in college and integrate them in the K-12 curriculum caused a stir among the academe. The Supreme Court even had to raise a TRO against the decision.

“The thinking [was] that Filipino can be downloaded to senior high so you don’t have to take it at the university level. That was the thinking then,” De Vera added that the plan was originally in line with internalization. “This was in light really of internationalization, the idea that the advantage of Filipinos in the use of English should be given priority by government and also in anticipation eventually of the K-12 program.”

In the age of globalization, why is still important to learn Filipino in college?

To improve grammar

Photo courtesy of Wikapedia Facebook page

Filipino is a beautiful language that is quite easy to grasp. However, a quick tour on Facebook or any other social media site will reveal that there are still a lot of Filipinos who do not know the balarila or Filipino grammatical rules. While most people are quick to correct those who make English grammar mistakes, we are not as keen when it comes to Filipino grammar mistakes.

Filipino is a rich language No, I am not just talking about Tagalog, which is practically the focal point of the subject. When we say Filipino, it is also about other regional dialects used across the country as well.

In college, I remember having three Filipino language classes. The first two focused on using Tagalog in writing, research, and speaking. The third is the only one that gave a brief introduction on the culture and other dialects of the country. It would probably be nice if Filipino subjects in college would incorporate the mastery of another dialect. It would probably be even better if we could all learn Baybayin.

To end, let me borrow a paragraph from Michael Tan’s essay . He wrote, “If we want a national language, and respect for all our Philippine languages, our young must grow up hearing and using these languages as part of daily practice—not just for casual conversations but as the language of transaction for science, business, the arts. It must be a daily practice that becomes part of us, part of the way we think, and live.”

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Filipino Kurikulum CG 2023

Download the MATATAG Filipino Curriculum Here

The MATATAG K to 12 Curriculum is focused on developing a complete and useful Filipino with high literacy skills that can be used in everyday life. It aims to make individuals “globally competitive” and “future-ready.” Filipino is one of the fundamental subjects that fosters literacy, communicative abilities, critical understanding of various text types, and the development of multimodal skills with a strong emphasis on the Filipino language and other languages in the country, culture, and texts that will guide their learning and development of 21st-century skills for a beneficial contribution as both national and global citizens.

To achieve this goal, the Filipino curriculum must adapt to changing times. Several factors are associated with these changes, so the establishment of standards, competencies, and lessons has been carefully recorded and analyzed based on the needs of millennial students and the capabilities of teachers who will deliver it. Not only the curriculum guide was given attention, but also the learning resources for students and teachers as support for the new curriculum, which will come from various sectors of society, including the government, social agencies, private and public institutions, local government, media, homes, and other sectors of society.

The focus of the new curriculum in Filipino is the Core Ideas – Literacy, Language, and Text (LWT). It is the main framework for teaching the Filipino language for comprehensive student learning. It serves as a rich source of knowledge for learning other fields and contributes to the necessary literacy skills, such as listening, speaking, reading, writing, and viewing. It will also pave the way for students to excel in communication confidently and be able to face various situations using their own language (whether it’s their first or second language), identity, and culture.

In developing the Filipino curriculum, it was based on the nature and needs of students in learning and using language, text, and technology, as well as the social, local, and global community needs. It also drew on philosophical theories of education, education laws, language policies, and Filipino theories, as well as some Western theories contextualized to Filipino to achieve a truly nationalistic curriculum.

Filipino K-10 Standards:

A. core learning area standard:.

Students demonstrate literacy, communicative abilities, critical understanding of various text types, and the development of multimodal skills with a strong emphasis on the Filipino language and other languages in the country, culture, and texts that will guide their learning and development of 21st-century skills for a beneficial contribution as both national and global citizens.

B. Key Stage Standards:

By the end of Grade 3, students demonstrate literacy skills, proficiency in using the language (listening and speaking), comprehension skills (reading), and proficiency in producing text (writing) using the Filipino language with correct grammar and discourse to develop full literacy in language and text.

By the end of Grade 6, students demonstrate primary and critical literacy skills, and the development of macro-literacy skills in Filipino using various purposes, participants, contexts, situations, cultures, and themes. In addition, they have knowledge of visual elements to create various multimedia texts using the Filipino language to develop language skills acquired in the first stage as evidence of learning progress.

By the end of Grade 10, students demonstrate communicative skills, creativity, and a deep understanding of written texts, Masterpieces, and visual texts using the Filipino language as an intellectual language that reflects multilingual and multicultural literacy towards the creation and presentation of multimodal texts to develop skills in understanding and analyzing texts with literacy acquired in the first stage and language skills from the second stage to become a tool for national and global citizenship.

Grade Level Standards:

After the Second Grade, students are expected to demonstrate phonological awareness, proficiency in expression, analysis, and creation of narrative and informative text using the words learned in the Filipino language with correct grammar and discourse about self, family, community, and environment.

After the Third Grade, students are expected to demonstrate proficiency in expression, analysis, and creation of narrative and informative text using the words learned in the Filipino language with correct grammar and discourse about self and the nation.

After the Fourth Grade, students are expected to demonstrate primary and critical panliteracy skills, effective communication skills using language (grammar) in discourse that emphasizes the relevance of knowledge, ideas, and feelings that are age-appropriate, gender-sensitive, cultural, and purposeful, while using the knowledge acquired about visual elements in meaning-making and analysis regarding community and country.

After the Fifth Grade, students are expected to apply panliteracy skills, expand vocabulary for critical understanding, and create narrative and informative texts on topics related to the community and country.

After the Sixth Grade, students are expected to apply panliteracy skills, expand vocabulary for critical understanding, and create narrative and informative texts on topics related to the country and the global context.

After the Seventh Grade, students demonstrate communicative skills and understand and analyze the Masterpiece Ibong Adarna, written texts such as literature from the Indigenous Period to the Spanish Colonial Period, as well as informational, academic, and visual texts for the creation of meaningful multimodal texts using learned linguistic elements toward shaping Filipino identity and values.

After the Eighth Grade, students demonstrate communicative skills and understand and analyze the Masterpiece Florante at Laura, written texts such as literature from the Propaganda Period to the Japanese Occupation, as well as informational, academic, and visual texts for the creation of meaningful multimodal texts using learned linguistic elements towards the appreciation of their own culture.

After the Ninth Grade, students demonstrate communicative skills and understand and analyze the Masterpiece Noli Me Tangere, written texts such as literature from the Independence Period to the New Millennium, as well as informational, academic, and visual texts for the creation of meaningful multimodal texts using learned linguistic elements with social awareness.

After the Tenth Grade, students demonstrate communicative, creative, and critical skills in understanding and analyzing the Masterpiece El Filibusterismo and literary texts (from the Contemporary/Modern Period), Official Correspondence, informational, academic, and visual texts for the creation of meaningful multimodal texts for specific purposes, interpretation, and target readership towards achieving Filipino development in a beneficial performance as national and global citizens.

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Social insights, the filipino language and culture.

(An Extended Definition Essay)

At present, the academic debate is kept on growing regarding the importance of Filipino language (Puro, 2014). This debate started after the decision of Commission on Higher Education in 2013, under CHED Memorandum (CMO) No. 20, abolishing the Filipino subject in tertiary level and relegating it to secondary and primary school. The issue of debates focus on the essence of Filipino language as a nationalistic identity versus its importance to global competitiveness. The idea in studying English language over Filipino is to become globally competitive in finding job opportunities abroad. Hence, more than the value of language in a global standard for job employment of the Filipino abroad, this essay is an attempt to define language as a reflection of culture and identity.

Language is a cultural identity; it can be viewed locally and internationally, and most especially, it bridges the gap between ethnic differences.

According to Klainerman (2008), language is a symbol of nationality, of the people, of its suffering, its destiny, its grandeur, its triumphs; the primary instrument of conception, expression, assimilation and communication of these experiences therefore ends up being considered as their very sum and substance.

Even in the Philippines, the Filipino language is a manifestation of long struggle for nationhood. President Manuel L. Quezon, the father of Filipino national language, initiated a proposal for the possession of distinctive national language that will hallmark symbolism of freedom by the Philippines for any foreign control. More so, the national language is intended in order for the Filipino to be united and to have a common language that is functional in communication, in able to bridge the difficulties brought by dialectical ethnicity in the Philippines. As a result, the Republic Act 7356 is enacted into a law which shows the role of language in the promotion and development of Philippine culture (Cruz, 2014).

The understanding of language varies locally and internationally. The former viewed language as nationalistic identity that defines the nationhood of the people. The latter see it as a ways in order to be globally competitive in the idea of international competency. The depressing story is the fact that only in 1930’s is when the Philippines possess a language of its own, beforehand, the national language of the Philippines is Spanish in the time of Spanish colonization and English in the time of American occupation.

As a nation with long struggle for democracy, establishing national identity through national language is vital. Filipino language is like a person, it is essential to have a name of its own. We should not set aside, the national identity and pride as a Pilipino people which is the primary purpose is to transmit and share next generation.

Akin to national identity, without human language, human culture would not exist. Language plays a crucial role in the maintenance of human social relationship (Budani, 2014). Today, people are just thinking that we study language in order to land in a good job and to be globally competitive. In the Philippines, as pointed out by Studios (2011) speaking English will make you intelligent and educated. In the sense that, common people in the Philippines are amazed when they saw a person speaking in English language, most specially, those people in lower socio-economic status. However, in other countries, speaking in English will only make you a good communicator. Studying English language allows us to become versatile and proficient as a language requirement in job interviews and work environments in the Philippines and overseas. In lieu, English is considered the international language and we cannot deny its importance. In 2014, Eskwela explicated the reality that, we cannot use Tagalog, Filipino or any of our dialects to communicate with people from different parts of the world. But English is used and understood in many countries all over the world, and people all over the world understand each other through it. The countries that use the English language cover almost half of the total land area of the world (pg 42). Likewise, it should not take into account that Filipino language is less important.

The truth is that, Filipino language is a manifestation of cultural identity that embraces all dialects in the Philippines. The studies of Regional languages and provincial dialects are important because they remain the lingua franca (common language) outside of Metro Manila. If you live in the province, it is the language you use at home. At the same time, learning Filipino and Regional language may be the key to national development, but preserving the different dialects is the key to preserving our heritage. This includes native songs and dances, folktales, beliefs, traditions and others. All efforts must be made to preserve our heritage by translating them in Filipino and propagating them through the different parts of the country (Eskwela, 2014).

The valuing of ethnic differences is necessary to settle the barriers set by dialectical differences – the value in understanding the feelings of each other. Having said that, the worth of studying Filipino language is the value of understanding ourselves as a Filipino people.

Moreover, National Artist Bienvenido Lumbera is cognizant that, we could not remove the fact that English is used because of international prestige. This is because we were brought up and taught that we were occupied and our foreign colonizers instilled in us that we have a lower level of civilization, thus, we never stop aiming to be equal to other countries (Umil, 2014).

Language is a tool that can be used to harness the intellectual and humanistic development of people. The language influences our culture and even our thought processes (Culture, 2014). To paraphrase a philosophy, language transcend to the humanistic values of the people that gives a life changing lesson. Essentially, the language and proper usage shapes our development as a human within the context of our environment.

For the words of National Artist Lumbera, the Filipino language is not just a symbol of our nationhood. The Filipino language that is being taught in universities shows the value that we give to our life as a nation, which is anchored on the use of our own language to shape the way of thinking of the youth, as well as adults who are responsible for running our education system (Umil, 2014).

To summarize, language is not just a means of communication, but a symbol of our identity as a people. Language is not just a story of being globally competitive but a story of sharing our culture and understanding others. Language binds, not to separate people together.

References:

Budani, P. (2014). Culture and language . Lecture paper from Anthropology class, Delaware State University. Retrieved from http://www.udel.edu/anthro/budani/Culture%20and%20Language.pdf

CHED (2013). CHED memorandum (CMO) no. 20, series of 2013 . Retrieved from http://www.ched.gov.ph

Cruz, A.,C. (2014, Aug 2 ). Language and culture. [National Commission for Culture] . Retrieved from www.ncca.gov.ph/about-culture-and- arts/articles…c…/article.php ?

Culture, (2014). Culture’s influence on perception. Retrieved from http://www.sagepub.com/upm-data/45975_Chapter_3.pdf

Eskwela (2014). A language of our own. Retrieved from http://eskwela- apcnstp.wikispaces.com/file/view/A+Language+of+Our+Own.pdf

Klainerman, L. (2008). Influx & intervention: the appeal of english lexical borrowings in France & Italy . Unpublished manuscript. Princeton University. Retrieved from http://idiom.ucsd.edu/~lklainer/Papers/Influx.pdf

UMIL, A.M. (2014). Educators, students form alliance to defend Filipino language, subject . Retrieved from http://bulatlat.com/main/2014/06/25/educators-students-form- alliance-to-defend-filipino-language-subject/#sthash.w1P8DaLb.dpuf

Puro, G. (2014). Filipino vs. English as a medium of instruction compilation. Retrieved from www.academia.edu .

Studios, M. (2011, Dec 6). Language is culture: English vs. Filipino. Retrieved from http://molybdenumstudios.wordpress.com

I am a Filipino

I am a Filipino is an essay written by Carlos Peña Romulo, Sr. which was printed in The Philippines Herald on August 16, 1941.

A Pulitzer Prize winner, passionate educator, intrepid journalist and effective diplomat, Romulo graduated from the University of the Philippines in 1918 with a Bachelor of Arts in Liberal Arts and Sciences degree. He earned his Master of Arts degree in Philosophy from Columbia University in 1921. He would join the ranks of the UP faculty in 1923 as an Associate Professor in what was then the English Department. He would be later be appointed to the Board of Regents in 1931. Almost three decades later, he would once again be reunited with the University, serving as its 11th President in 1962.

I am a Filipino–inheritor of a glorious past, hostage to the uncertain future. As such I must prove equal to a two-fold task–the task of meeting my responsibility to the past, and the task of performing my obligation to the future.

I sprung from a hardy race, child many generations removed of ancient Malayan pioneers. Across the centuries the memory comes rushing back to me: of brown-skinned men putting out to sea in ships that were as frail as their hearts were stout. Over the sea I see them come, borne upon the billowing wave and the whistling wind, carried upon the mighty swell of hope–hope in the free abundance of new land that was to be their home and their children’s forever.

This is the land they sought and found. Every inch of shore that their eyes first set upon, every hill and mountain that beckoned to them with a green-and-purple invitation, every mile of rolling plain that their view encompassed, every river and lake that promised a plentiful living and the fruitfulness of commerce, is a hallowed spot to me.

By the strength of their hearts and hands, by every right of law, human and divine, this land and all the appurtenances thereof–the black and fertile soil, the seas and lakes and rivers teeming with fish, the forests with their inexhaustible wealth in wild life and timber, the mountains with their bowels swollen with minerals–the whole of this rich and happy land has been, for centuries without number, the land of my fathers. This land I received in trust from them and in trust will pass it to my children, and so on until the world is no more.

I am a Filipino. In my blood runs the immortal seed of heroes–seed that flowered down the centuries in deeds of courage and defiance. In my veins yet pulses the same hot blood that sent Lapulapu to battle against the first invader of this land, that nerved Lakandula in the combat against the alien foe, that drove Diego Silang and Dagohoy into rebellion against the foreign oppressor.

That seed is immortal. It is the self-same seed that flowered in the heart of Jose Rizal that morning in Bagumbayan when a volley of shots put an end to all that was mortal of him and made his spirit deathless forever, the same that flowered in the hearts of Bonifacio in Balintawak, of Gregorio del Pilar at Tirad Pass, of Antonio Luna at Calumpit; that bloomed in flowers of frustration in the sad heart of Emilio Aguinaldo at Palanan, and yet burst forth royally again in the proud heart of Manuel L. Quezon when he stood at last on the threshold of ancient Malacañan Palace, in the symbolic act of possession and racial vindication.

The seed I bear within me is an immortal seed. It is the mark of my manhood, the symbol of dignity as a human being. Like the seeds that were once buried in the tomb of Tutankhamen many thousand years ago, it shall grow and flower and bear fruit again. It is the insignia of my race, and my generation is but a stage in the unending search of my people for freedom and happiness.

I am a Filipino, child of the marriage of the East and the West. The East, with its languor and mysticism, its passivity and endurance, was my mother, and my sire was the West that came thundering across the seas with the Cross and Sword and the Machine. I am of the East, an eager participant in its spirit, and in its struggles for liberation from the imperialist yoke. But I also know that the East must awake from its centuried sleep, shake off the lethargy that has bound his limbs, and start moving where destiny awaits.

For I, too, am of the West, and the vigorous peoples of the West have destroyed forever the peace and quiet that once were ours. I can no longer live, a being apart from those whose world now trembles to the roar of bomb and cannon-shot. I cannot say of a matter of universal life-and-death, of freedom and slavery for all mankind, that it concerns me not. For no man and no nation is an island, but a part of the main, there is no longer any East and West–only individuals and nations making those momentous choices which are the hinges upon which history resolves.

At the vanguard of progress in this part of the world I stand–a forlorn figure in the eyes of some, but not one defeated and lost. For, through the thick, interlacing branches of habit and custom above me, I have seen the light of the sun, and I know that it is good. I have seen the light of justice and equality and freedom, my heart has been lifted by the vision of democracy, and I shall not rest until my land and my people shall have been blessed by these, beyond the power of any man or nation to subvert or destroy.

I am a Filipino, and this is my inheritance. What pledge shall I give that I may prove worthy of my inheritance? I shall give the pledge that has come ringing down the corridors of the centuries, and it shall be compounded of the joyous cries of my Malayan forebears when first they saw the contours of this land loom before their eyes, of the battle cries that have resounded in every field of combat from Mactan to Tirad Pass, of the voices of my people when they sing:

Land of the morning, Child of the sun returning– Ne’er shall invaders Trample thy sacred shore.

Out of the lush green of these seven thousand isles, out of the heartstrings of sixteen million people all vibrating to one song, I shall weave the mighty fabric of my pledge. Out of the songs of the farmers at sunrise when they go to labor in the fields, out of the sweat of the hard-bitten pioneers in Mal-lig and Koronadal, out of the silent endurance of stevedores at the piers and the ominous grumbling of peasants in Pampanga, out of the first cries of babies newly born and the lullabies that mothers sing, out of the crashing of gears and the whine of turbines in the factories, out of the crunch of plough-shares upturning the earth, out of the limitless patience of teachers in the classrooms and doctors in the clinics, out of the tramp of soldiers marching, I shall make the pattern of my pledge:

“I am a Filipino born to freedom, and I shall not rest until freedom shall have been added unto my inheritance—for myself and my children and my children’s children—forever.”

Why removal of Filipino, ‘pantikan’ from college curriculum is being criticized

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The Supreme Court’s decision to exclude Filipino and Filipino Literature or ‘Panitikan’ as core subjects to be taught in colleges has been criticized by those who believe in the necessity of including the critical study of country’s native language in core curricula.

The high court voted in a decision dated October 9, 2018 to lift the temporary restraining order placed on a Commission on Higher Education Memorandum that excluded the said subjects as well as the Constitution subject from the required core subjects in colleges, reducing the minimum of core subject units to 36.

The assailed memorandum released in 2013 was assailed by groups of educators, writers and other Filipino advocates, claiming that it violated Organic Act of the Komisyon on Wikang Filipino, the Education Act of 1982, and the Organic Act of the National Commission for Culture and the Arts.

The court in its ruling said that the allegation that the subjects were removed from the general education curriculum was incorrect as Filipino and Philippine Literature were already taught in the elementary and high school level.

It also ruled that Section 13 of RA 7722 which created CHEd gave it the power to set the minimum required units for specific academic programs, determining the general education distribution requirements as well as the “specific professional subjects as may be stipulated by the various licensing entities.”

CHEd welcomed the court’s decision and said that it would respect the opposing groups’ filing of a motion for reconsideration.

“The Commission will continue to uphold the rule of law, study the issues raised by education stakeholders and await the final decision of the Supreme Court,” it said in a statement.

The commission also clarified that colleges and universities may still add the subjects in their curriculum.

“To be university-ready, graduates of the basic education curriculum should have taken Filipino, Panitikan and the Constitution. Higher Education Institutions (HEIs) may enhance these competencies by including additional subjects in Filipino, Panitikan or integrate these into existing subjects in their curriculum,” it added.

National Artist for Literature and National Commission on Culture and the Arts chair Virgilio Almario, a poet and author known for his contributions to Filipino literature, has also opposed the ruling.

“Filipino as a national language should be used in the lowest to the highest level of education. This is the way for it to be cultivated, he said during an interview with GMA news.

Others have also questioned the purpose of removing the said subjects from the college curriculum.

Hirap na ngang yumabong ang kultura at wika, hindi pa tumutulong ang mga institusyon. Pwe. https://t.co/KxmwhcvXDO — Cher Soc (@etosisoc) November 11, 2018

Things I want to know: what's the logic behind removing Filipino and Panitikan as core courses, but keeping English? The whole globally competitive thing? Prioritizing graduates' ability to provide labor for multinationals, never mind their own languages, art, and communities? — jillian (@unrealcities) November 11, 2018

With the Supreme Court getting rid of Filipino and Panitikan as required subjects in college AND declaring the K-12 Program as constitutional, this just goes to show how our education is colonial in nature — gearing us to glorify Western standards, to be shipped for their labor. — Ice Punzalan (@icepnzln) November 11, 2018

A brewing debate

Since the CHED memorandum came out in 2014, several arguments defending the necessity of Filipino subjects in the standard college curriculum have been forwarded. Almario, then chair of the Komisyon sa Wikang Filipino, that year said that the memorandum violated the constitutional edict that declared Filipino as a national language.

Professor David Michael San Juan of the De La Salle University meanwhile argued that the memorandum would threaten the employment of at least 10,000 Filipino instructors.

University of the Philippines Chancellor Michael Tan defended the use of Filipino in educational institutions in a column published in 2016 citing its role in building a national identity.

“If we want a national language, and respect for all our Philippine languages, our young must grow up hearing and using these languages as part of daily practice—not just for casual conversations but as the language of transaction for science, business, the arts. It must be a daily practice that becomes part of us, part of the way we think, and live,” he wrote.

Journalist Cito Beltran in a column meanwhile said that the SC’s decision may change how the Filipino language is regarded.

“The Supreme Court decision effectively making Filipino optional in college may just be the sacrifice needed to give the language a rebirth,” he argued.

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A Look at Philippine Popular Culture and Customs: a Unique Filipino Identity

Categories: Philippines Tradition

About this sample

Words: 2347 |

12 min read

Published: May 17, 2022

Words: 2347 | Pages: 5 | 12 min read

Introduction: philippine popular culture, filipino traditions, religion and beliefs.

Philippine Culture. (2016, Aug 15). Retrieved from https://studymoose.com/philippine-culture-essay
Filipino Culture and Traditions. Retrieved from https://family.lovetoknow.com/cultural-heritage-symbols/filipino-culture-traditions
Department of Education, Culture and Sports. Fact Sheet, 2000.
Europa World Factbook, 1999.
Goodno, James R. Philippines: The Land of Broken Promises, 1991.
Karnow, Stanley. In our Image: America's Empire in the Philippines, 1989.
Oleksy, Walter. The Philippines, 2000.

Should follow an “upside down” triangle format, meaning, the writer should start off broad and introduce the text and author or topic being discussed, and then get more specific to the thesis statement.

Provides a foundational overview, outlining the historical context and introducing key information that will be further explored in the essay, setting the stage for the argument to follow.

Cornerstone of the essay, presenting the central argument that will be elaborated upon and supported with evidence and analysis throughout the rest of the paper.

The topic sentence serves as the main point or focus of a paragraph in an essay, summarizing the key idea that will be discussed in that paragraph.

The body of each paragraph builds an argument in support of the topic sentence, citing information from sources as evidence.

After each piece of evidence is provided, the author should explain HOW and WHY the evidence supports the claim.

Should follow a right side up triangle format, meaning, specifics should be mentioned first such as restating the thesis, and then get more broad about the topic at hand. Lastly, leave the reader with something to think about and ponder once they are done reading.

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Essay on Philippine Culture

Students are often asked to write an essay on Philippine Culture in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Philippine Culture

Introduction.

Philippine culture is rich and diverse. It is a mix of various influences from its history. This makes it unique and interesting. The culture includes traditions, languages, festivals, and art forms.

Traditions and Customs

Languages and dialects.

The Philippines has many languages. Filipino and English are the main ones. There are also over 170 dialects. This shows the country’s diversity.

Festivals and Celebrations

Festivals are a big part of Philippine culture. They are colorful and fun. Each festival has a story behind it. This makes them special and meaningful.

Arts and Crafts

Philippine culture is a blend of many influences. It is unique and diverse. It is a culture that values respect, hospitality, and creativity. It is a culture to be proud of.

250 Words Essay on Philippine Culture

Introduction to philippine culture.

The Philippines is a beautiful island country in Southeast Asia. It is known for its rich culture that is a mix of many influences. These influences come from its history, people, and its location in the world.

Historical Influence

The Philippines was a Spanish colony for over 300 years. This Spanish rule has left a big mark on the country’s culture. Many Filipinos have Spanish names, and the country’s main religion is Roman Catholicism. This shows the strong Spanish influence.

People and Traditions

The people of the Philippines, called Filipinos, are known for their friendliness. They love to celebrate and have many festivals throughout the year. These festivals are filled with music, dance, and colorful costumes. They also have a tradition called “Bayanihan”. This is where everyone in a community helps each other. It shows the strong sense of community in Filipino culture.

Food in the Philippines

Filipino food is a big part of their culture. It is a blend of many different styles, like Spanish, Chinese, and native Filipino. Rice is a staple food, eaten at almost every meal. Adobo, a dish made from meat, vinegar, and soy sauce, is a popular Filipino dish.

Philippine Art

In conclusion, the culture of the Philippines is a rich mix of history, people, and traditions. It is a culture that values community, celebration, and art.

500 Words Essay on Philippine Culture

Philippine culture is a beautiful mix of different influences from its history. It is unique and rich because of the combination of Eastern and Western cultures. This essay will explain the culture of the Philippines in a simple way.

Family Values

Festivals, or “fiestas”, play a big role in the culture of the Philippines. There are lots of fiestas all year round. They have these to honor their local saints, to give thanks for a good harvest, or to celebrate history. During a fiesta, there is often music, dancing, and lots of food. The “Sinulog” and “Ati-Atihan” are two of the most popular festivals.

Philippine culture is a wonderful mix of different influences. It is rich in traditions, languages, foods, and arts. Even with all the changes over the years, Filipinos have kept their unique culture alive. They are proud of their history and traditions, and they continue to share them with the world.

That’s it! I hope the essay helped you.

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Filipino students falling behind in reading, writing levels in Southeast Asia

By Arjay L. Balinbin, Senior Reporter

FIFTH GRADE STUDENTS in the Philippines are falling behind their counterparts in some Southeast Asian countries in reading, writing and mathematics, with a signi fi cant percentage of students still performing at levels expected in early years of primary education, a regional study showed.

Data from the Southeast Asia Primary Learning Metrics (SEA-PLM) 2019 released on Tuesday showed the percentage of Grade 5 Filipino students who achieved minimum proficiency in reading, writing and mathematics was signi fi cantly lower than Vietnam and Malaysia. Fifth-graders in the Philippines were at par or sometimes even worse than those in Cambodia, but performed slightly better than those in Laos and Myanmar.

The study was conducted by the Southeast Asian Ministers of Education Organization and the United Nations Children’s Fund (UNICEF), with technical support from the Australian Council for Educational Research. It assessed the performance of Grade 5 learners from selected schools in six countries — Cambodia, Laos, Myanmar, the Philippines, Vietnam, and Malaysia — in three learning domains: reading, writing, and mathematics.

The study anchored its assessment on the United Nations Sustainable Development Goal (SDG) No. 4, which is “to ensure that all girls and boys complete free, equitable and quality primary and secondary education leading to relevant and effective learning outcomes” by 2030.

Majority of Grade 5 students in the Philippines had a reading pro fi ciency level equivalent to that in the first years of primary school, with 27% of the students still at the level (the lowest in band scale of 2 and below to 6 and above) where they can only “match single words to an image of a familiar object or concept.”

Only 29% of grade 5 learners in the country are at the level where they are able to “read a range of everyday texts, such as simple narratives and personal opinions, and begin to engage with their meanings.”

If ranked according to the percentage of Grade 5 students performing at or above the SDG indicator by country (band 6 and above), the Philippines is the second-worst performer with 10%, following Laos with only 2%.

Vietnam had the highest percentage with 82%, followed by Malaysia (58%), then Cambodia and Myanmar, with 11% of Grade 5 students having met the minimum reading standard.

In the band 6 and above level, students are able to “understand texts with familiar structures and manage competing information.”

WRITING, MATH In terms of writing, only 1% of Grade 5 learners in the Philippines achieved “higher levels” of proficiency, or those who met the highest level in the standards used by the study. These learners are those with the ability to “write cohesive texts with detailed ideas and a good range of appropriate vocabulary.”

Almost half or 45% of Grade 5 learners in the Philippines were in the lowest band, which means they have “limited ability to present ideas in writing.”

“In Cambodia, Lao PDR, Myanmar and the Philippines, a very limited number of Grade 5 students achieved higher levels of proficiency in writing… More than 60% of students were in the 3 lowest bands. The highest performers of this group can produce very limited writing, with simple, insu ffi cient ideas and limited vocabulary. The weakest students have only limited ability to present ideas in writing,” the study said.

For mathematical literacy, only 5% and 1% of Philippine Grade 5 students met the highest levels (band 8 and band 9 and above, respectively) in this area of learning.

Band 8 identifies learners as having the ability to “think multiplicatively and convert between units” while students in band 9 and above “can reason about triangles to find an unknown side length using information about the perimeter, and they can solve problems using frequency distributions.”

The study said 18% and 23% of Grade 5 learners in the Philippines are in the lowest bands (band 2 and below and band 3, respectively).

“In Cambodia, Lao PDR, Myanmar and the Philippines, modest percentages of Grade 5 students have achieved the mathematical literacy skills expected at the end of primary school, as indicated by a SEA-PLM 2019 mathematical proficiency of Band 6 and above. This implies that in these countries the majority of Grade 5 students are still working towards mastering fundamental mathematical skills,” the study said.

The main survey data were collected towards the end of the 2018-2019 academic year from a “nationally representative sample of the whole population of students enrolled at Grade 5.” Testing was done in November 2019, while data collection was conducted in February 2019.

“Schools were selected following a systematic procedure with selection probability proportional to the number of enrolled Grade 5 students from the targeted population. A minimum of 150 schools were sampled from each participating country. One Grade 5 class was selected at random within each sampled school. All students of the selected class were sampled,” the report explained.

The tests were in the o ffi cial languages of instruction in Grade 5 in each country.

In the Philippines, mother-tongue language is used as a medium of instruction from grades 1 to 3, while Filipino and English are used for Grades 4 and 5.

While countries are facing challenges due to the pandemic, the SEA-PLM study noted this has also given “opportunities to experiment with hybrid and fl exible learning, and organizational pathways in education delivery and services.”

Among its policy recommendations are prioritizing early learning; ensuring on-time enrolment for all students; and implementing progressive learning standards in the curriculum of basic education.

In an e-mailed reply to questions, College of Education Dean Jerome T. Buenviaje of the University of the Philippines-Diliman said the assessment describes the “challenging situation of our primary education and our education system in general.”

“Early education is a crucial stage in the development of learners, thus, teachers at this level must be skillful in imparting basic functional literacies,” he said.

Mr. Buenviaje recommended that “we should place the ‘best and the brightest’ teachers at the early education stage of the Filipino learners.” Teachers should also undergo research and capacity development, he added.

“Teachers in the early grades must undergo a standard training to address this issue. When I say standard training, this should be a sort of a short course that focuses on pedagogical approaches and strategies where speci fi c skills will be assessed for certi fi cation and a recerti fi cation after a few years.”

How do Filipino grade 5 students compare with asean counterparts in terms of proficiency in reading, math, and writing?

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The Filipino Value Ethos:The Ethics of Kapangyarihan

Related Papers

Marlon Espedillon

The dominance of the Western thoughts and cultures in our socioscapes can be seen in the historical accounts of the country. Western influences have created philosophical packages as if balikbayan boxes, luring the Filipino people to indulge and yield in the colonial dictates. This presents a valid point to consider the process of philosophical invasion that has relegated, if not enslaved, our indigenous knowledge, giving birth to the dominance of foreign ideologies. Consequently, we can hardly extricate our cultural identity from the Western image as it has been clothed with ideological mask that has been consciously and unconsciously worn since the inception of colonial rule in the country. Even Filipino thinkers fall under the spell of Western philosophies as they can hardly drift away from this captive consciousness, as Renato Constantino described it, if not to instrumentalize themselves to facilitate the reproduction of these philosophical thoughts.

Ramon Alexander Martinez Reyes

Jaime Alfredo Cabrera

This paper discusses the articulation of Filipino philosophy as well as the foundations, development, and influences of modern philosophy in the context of the established canons of Western philosophical tradition. Philosophies are beliefs of being, doing, and relating; ideas that are established enough to be observable as consistent and stable behavioral phenomena over time. Modern Filipino philosophy refers to shared beliefs in ways of doing, being, and relating that are observable between 1946 and 1994 as behaviors among the cultures and subgroups of the Philippine Archipelago, including Filipinos who are working or living overseas. This paper presents elements of philosophical articulation of native Filipino thought. The paper answers three research questions. (1) What is Filipino philosophy? (2) How did modern philosophy begin and develop? (3) How can modern philosophy influence Filipino philosophy? The debate in literature is that Filipino philosophy is at its nascent stage, originating from folk wisdom, religion, and contacts with foreign cultures; extant as philosophic acts, beliefs, or mind-sets but never formally articulated according to the canons of the dominant philosophic tradition and; is continually reshaped by technological, scientific, and significant historical events that elicit strong or deep feelings and reactions throughout the country. Older thought patterns and behaviors are preserved by traditional circles and conservative environments but changes continue. Meanwhile, for global understanding, the need to articulate modern Filipino philosophical thought in ways that can be clearly understood by other cultures is increasingly urgent. This paper presents some tools and approaches to help meet the challenges of articulating modern Filipino philosophy: (a) articulating native philosophical thought in oral tradition, folk wisdom, and indigenous literature in accordance with the world‘s established canons of philosophical tradition; (2) developing precise and succinct native vocabulary to parallel the vocabulary of the dominant philosophical tradition; (3) identifying national philosophic thought and principles from events that elicit nationwide emotion and create behavior patterns observable throughout the country over a significant period of time; (4) deducing philosophical notions from patterns in linguistic elements common in speech and texts among the nation‘s various languages; and (5) identifying philosophic trigger points in the nation‘s history that have and can shape the development of philosophic thought.

The Making of a Filipino Philosopher (2009)

Rolando M Gripaldo

"In the Philippines, the debate centers on the issue whether or not there is such a thing as Filipino philosophy. The author argues that there is, but it should be understood in three approaches: traditional, cultural, and national. The traditional approach names individual philosophers as in Greek philosophy where historically we name Thales, Anaximenes, Anaximander, Xenophanes, Parmenides et al. This approach answers the question, “What is your own philosophy?” The early Filipino thinkers—Jose Rizal, Andres Bonifacio, Emilio Jacinto et al.—were Enlightenment philosophers. The European Enlightenment of the 18th century traveled to Spain in the first half of the 19th century and reached the Philippines in the second half of that century. The cultural approach looks at a holistic philosophical perspective of a people on the basis of their communal languages, folktales, folksayings, cultural traits, and the like. This approach answers the question, “What is the philosophical perspective or worldview of a group of people such as a tribe or a national group?” It is said, for example, that the Filipino is philosophically fatalistic, personalistic, sensitive, caring, hospitable, and the like. Lastly, the national approach, which is a highly debatable classificatory approach, attempts to justify that expository works written by Filipinos on Western and Eastern philosophies are a manifestation of the Filipino mind as s/he hermeneutically fuses his/her horizon with the subject matter and in that sense constitute a type of Filipino philosophy. A Filipino interpretative exposition of Jean-Paul Sartre’s philosophy of human freedom, for instance, is a Filipino philosophy in this sense, that is, by virtue of the author’s nationality."

Juan Rafael Macaranas

Filipino values embody the Filipino culture and reveal its underlying philosophy. Coherence in a value system is a presumed healthy sign, both at the individual and social level. In this essay, we employ an expository and reflective analysis of Filipino values, starting with those ambivalent in application. It is the task of philosophy to review values as part of critically examining the most fundamental assumptions that underlie our lives. To improve and develop society, philosophers must be able to promote mindfulness of both positive and negative value implications. By offering holistic and alternative views of Filipino values, philosophers can positively influence the maturation of the Filipino culture and philosophy. The Filipino family, being the most primal and most stable institution in the Philippine society, must be included in projects promoting a more coherent value system.

Kaisipan 1 (1)

Contrary to what skeptics believed, there is Filipino philosophy in the Western traditional sense that should be distinguished from ethnophilosophy or cultural philosophy. This paper tries to elucidate this philosophical development by identifying the Western model of philosophizing, by clarifying the meaning of “Filipino philosophy,” by giving examples from the history of Filipino philosophers, and by mentioning the significance and prospects of Filipino philosophizing.

Suri: Journal of the Philosophical Association of the Philippines

Anton Heinrich Rennesland

I argue how Filipino philosophy is an illusion we have taken as a belief, and that we need to remember again its illusory – but necessary – status for it to flourish. The normativity of this illusion impelled the discourse: what is philosophy? For new directions, the language of Filipino philosophy must be negative that pathologies in thinking be realized; it is a necessary illusion remembered once more: a nihilistic stance for new values to be created. I raise the question of the non-identical character of language, of how nature is far larger than concepts, which makes misrepresentation possible (something evident in society—leaders to population, praxis to theory, philosophy to culture). The non-identicality reifies the illusion into belief which necessitates a decadent type of rationality. The illusory status of the nomenclature ('Filipino philosophy') must be remembered again for the dialectic to continue. In seeking new directions for Filipino philosophy, it is not enough that a new breed of thinkers merely accepts the value ascribed to it – along with the numerous errors and nuisances inherited along the way – but to create new value. With a critical stance, I present 5 assumptions that probe into some essential characteristics of the immanent pathologies of Filipino philosophy's language that occasions the need for such struggle branded as assumptions.

Philippine history would explain how different countries and peoples came on the Philippine shores in varied historical periods: Negritoes, Malay, Hindu, Chinese, Spaniards, Americans, Japanese, and now Koreans. As a result, Filipino culture, traditions and values became a unique and dynamic set of indigenous and contextualized traditions and values brought in by different cultures. Some philosophers said that the authentic Filipino philosophy became obscured, confused, if not erased. More recently, there has been more confident and definite characterization of it. Many believe more work is needed to fully capture the Filipino philosophy. This paper is my beginner’s reflective piece as I join the now growing efforts to articulate the Filipino Philosophy. I will employ a narrative and reflective survey of the still young literature on Filipino Philosophy. I encourage philosophers and other scholars to take conscious and active effort in sustaining research on Filipino philosophy. Philosophy need to continually document and attempt to capture the essence of Filipino philosophy in Filipino traditions, lifestyle, writings and values, towards developing unifying thoughts. Philosophers, together with other scholars, must provide holistic views of the Filipino culture to push for the maturation of the nation’s identity and philosophy.

Carole Diamante

In this paper, the author (1) makes the distinctions between traditional and cultural approaches to philosophy and between philosophers and scholars of philosophy, (2) explains why the Filipino philosophy that developed is Western in orientation, (3) discusses the problems of philosophy in the Philippines, (4) argues for the relevant linkage of philosophy to nation building and, among others, (5) enumerates some principles that help guide the author in developing philosophy in the Philippines.

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