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Essay on Bayanihan

Students are often asked to write an essay on Bayanihan 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.

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100 Words Essay on Bayanihan

Understanding bayanihan.

Bayanihan is a Filipino custom. It means working together as a community to achieve a common goal. This tradition shows the spirit of cooperation, unity, and helping each other. It is a symbol of the Filipino culture’s strength and kindness.

The Origin of Bayanihan

The word Bayanihan comes from ‘bayan’, which means nation or community in Filipino. The tradition started when neighbors would help each other move their ‘bahay kubo’ or nipa huts to a new location. Everyone would lift and carry the house together, showing unity and cooperation.

Bayanihan Today

Today, Bayanihan is not just about moving houses. It is about helping each other in times of need. This could be during natural disasters, community projects, or even in everyday tasks. This tradition strengthens the bond between community members.

The Value of Bayanihan

Bayanihan teaches us the importance of unity and cooperation. It shows that when people work together, they can achieve great things. This tradition is a reminder that no one is alone and that everyone has a role to play in the community.

250 Words Essay on Bayanihan

What is bayanihan.

Long ago, when a family in the Philippines needed to move their house, they would ask for help from their neighbors. The neighbors would lift the entire house and carry it to a new location. This act of helping is the root of Bayanihan.

Bayanihan in Modern Times

Today, Bayanihan is not just about moving houses. It is about helping each other in times of need. For example, during natural disasters, people come together to provide food, shelter, and support to those affected. This is Bayanihan in action.

Importance of Bayanihan

Bayanihan teaches us the value of unity and cooperation. It shows that when we work together, we can achieve great things. It also reminds us of the importance of helping others. In a world where people often focus on their own needs, Bayanihan is a beautiful example of selflessness and community spirit.

In conclusion, Bayanihan is a powerful tradition from the Philippines. It is a symbol of unity, cooperation, and mutual help. Even though the world is changing, the spirit of Bayanihan is still alive and important. It reminds us that we are not alone, and that together, we can overcome any challenge.

500 Words Essay on Bayanihan

Introduction.

Bayanihan is a beautiful tradition from the Philippines. It shows the spirit of unity, teamwork, and helping each other. The word ‘Bayanihan’ comes from ‘bayan’ which means nation or community. So, Bayanihan means being a hero to your community. It’s about helping your neighbors and working together for the common good.

Today, the Bayanihan spirit is still alive and strong. It’s not just about moving houses anymore. It’s about helping each other in any way possible. For example, during times of disaster like typhoons or earthquakes, people come together to help those in need. They share food, clothes, and shelter. They work together to clean up and rebuild. This is the modern version of Bayanihan.

The Importance of Bayanihan

Bayanihan teaches us many important lessons. It shows us the power of unity and cooperation. When we work together, we can do big things. It also teaches us about kindness and empathy. We should care for others and help them when they are in need. Lastly, Bayanihan reminds us of our responsibility to our community. We are all part of a bigger group, and we should do our part to help it thrive.

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Bayanihan: Filipino Unity and Cooperation Across Time and Terrain

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The Tradition of Bayanihan: More than Physical Lifting

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Bayanihan in the Digital Age: A Modern Case Study

Bayanihan in cultural expression.

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BAYANIHAN: Ang Diwa ng Pagtutulungan sa Kultura ng Pilipino

Ang Pilipinas ay kilala sa kaniyang malalim na pagpapahalaga sa pamilya, komunidad, at ang diwa ng pagtutulungan. Isa sa mga pinakatanyag na konsepto sa kulturang Filipino ay ang “Bayanihan.” Sa blog post na ito, tatalakayin natin ang kahulugan, kasaysayan, at kahalagahan ng Bayanihan sa kultura ng Pilipino.

Mga Nilalaman

Kahulugan ng bayanihan, kasaysayan ng bayanihan, kahalagahan ng bayanihan sa kulturang pilipino, bayanihan sa makabagong panahon.

Ang Bayanihan ay isang salitang nagmula sa salitang “bayan,” na ang ibig sabihin ay “bayan” o “komunidad.” Ito ay tumutukoy sa isang tradisyunal na gawain kung saan ang mga miyembro ng isang komunidad ay nagkakaisa at nagtutulungan upang matupad ang isang partikular na layunin o proyekto.

Noong unang panahon, ang Bayanihan ay karaniwang ipinapakita sa pamamagitan ng paglipat ng isang bahay-kubo mula sa isang lugar patungo sa isa pang lugar. Ang mga miyembro ng komunidad ay magkakapit-bisig upang buhatin ang bahay at ilipat ito sa bagong lokasyon. Ang gawaing ito ay nagpapakita ng diwa ng pagkakaisa at pagtutulungan ng mga Pilipino.

Ngunit sa kasalukuyan, ang Bayanihan ay hindi na lamang limitado sa paglipat ng mga bahay-kubo. Ito ay nakikita na rin sa iba’t ibang aspeto ng buhay, tulad ng pagtulong sa mga nasalanta ng kalamidad, pag-organisa ng mga proyekto para sa komunidad, at pagbibigay ng suporta sa kapwa.

Ito ang limang kahalagahan ng Bayanihan sa kulturang Pilipino:

1. Pagkakaisa

Ang Bayanihan ay nagpapakita ng pagkakaisa sa mga Pilipino. Sa pamamagitan ng pagtutulungan, nagkakaroon ng mas malakas na samahan ang mga miyembro ng komunidad at nagiging mas matatag ang kanilang relasyon.

2. Pagtutulungan

Sa kultura ng Bayanihan, ang bawat isa ay may kontribusyon sa kabutihan ng lahat. Ito ay isang paraan ng pagpapakita ng pagmamahal at suporta sa kapwa.

3. Malasakit sa kapwa

Ang Bayanihan ay nagtuturo ng malasakit sa kapwa tao. Ang pagtulong sa iba ay nagsisilbing paalala na ang mga Pilipino ay mayroong likas na pagmamalasakit sa kapwa at handang tumulong sa oras ng pangangailangan.

4. Katatagan

Ang diwa ng Bayanihan ay nagpapakita ng katatagan ng mga Pilipino. Sa gitna ng mga kalamidad at pagsubok, ang pagtutulungan at pagkakaisa ng komunidad ay nagbibigay-lakas upang bumangon at muling makabangon.

5. Pagpapahalaga sa kultura

Ang Bayanihan ay isang simbolo ng pagpapahalaga sa kulturang Pilipino. Ito ay patunay na ang mga Pilipino ay mayroong malalim na ugnayan sa kanilang mga ugat at tradisyon.

Bagama’t ang Bayanihan ay tradisyunal na konsepto, ito ay patuloy na umiiral at lumalago sa makabagong panahon. Sa mundo ng teknolohiya at social media , ang diwa ng Bayanihan ay mas lalong nagkakaroon ng malawak na saklaw. Ito ay maaaring makita sa pagkakaroon ng online fundraising, pagtulong sa mga kababayan na nangangailangan ng suporta, at pagbibigay ng impormasyon at kamalayan sa mga mahahalagang isyu.

Ang Bayanihan ay isang mahalagang bahagi ng kultura ng Pilipino na nagpapatunay na sa pagtutulungan, pagkakaisa, at pagmamalasakit sa kapwa, maaari nating makamit ang anumang hamon at pagsubok na ating haharapin.

Sa pagtatapos, nawa’y ang diwa ng Bayanihan ay patuloy na maging inspirasyon at gabay sa bawat Pilipino upang maging handa sa pagtulong, pagmamalasakit, at pagkakaisa para sa ikabubuti ng ating bayan. Huwag nating kalimutan na ang ating pagkakaisa at pagtutulungan ay siyang magdadala sa atin sa mas maunlad at mapayapang kinabukasan.

Ibahagi ang artikulong ito sa iyong mga kaibigan, pamilya, at kakilala upang mas marami pang Pilipino ang maging mulat sa kahalagahan ng Bayanihan sa ating kultura. I-share ang diwa ng pagkakaisa at pagtutulungan sa bawat sulok ng ating bayan.

Additional Information

Prism of Difference: Bamboo, Bayanihan and the Secret Society of "ñtcllg Kztzzstzzszllg Kztñpxllzll"
Will Davis (bio)

The nipa and bamboo house—bahay kubo—is often pointed to as an emblem of Filipino national culture, rustic ingenuity and a traditional, mobile architectural type, captured prominently in the mid-century conservative realist paintings of Fernando Amorsolo. Its humble origin story as a trope of pastoral nationalism, however, obscures its relationship to anticolonial resistance and insurrection toward the close of the 19th century. Using Amorsolo's 1959 painting Bayanihan as a starting point, this text looks at the way in which the nipa and bamboo house was framed by another Filipino national hero, José Rizal, and the effect of his writings on the Katipunan secret society in the years leading up to the Philippine Revolution of 1896.

The signature broad, rough-hewn brush strokes of Fernando Amorsolo depict a nipa and bamboo house being held aloft in its totality by some 30 villagers, against the electric shades of a tropical evening sky ( Figure 1 ). To the right of the frame, a man gestures to the crowd, coaxing them forward. Backlit against the sky, the wide brim of his domed salukot identifies him as a farmer. Bayanihan (1959), the process of a village moving a house in unison, is both the title and subject matter of Amorsolo's painting, and is a typical [End Page 119]

Figure 1. Bayanihan Fernando Amorsolo, Oil on Canvas, 59.8 × 85.2cm, 1959. From the Collection of the University of Santo Tomas Museum, Manila Philippines.

Bayanihan Fernando Amorsolo, Oil on Canvas, 59.8 × 85.2cm, 1959. From the Collection of the University of Santo Tomas Museum, Manila Philippines.

example of the "conservative realist" strain of painting that dominated the Philippine art scene in the period directly following independence from the United States in 1946. 1 From the outside, it would seem that the image is a celebration of pastoral, nationalist pride, with the nipa dwelling—an architecture of community and mobility—as its iconographic centrepiece. Yet the building in question was more mobile and flexible than either nationalism or the painterly traditions that ruminated on it. Indeed, the dwelling has found itself in a swirling sea of contention for over a century, with its iconic triangular silhouette serving as a container for an anti-colonial identity and a resistance movement. Using Amorsolo's Bayanihan as a starting point, this text traces a rough genealogy of the nipa hut through events, writings and observations of the late 19th century that shaped its interpretation, with the Philippine revolution of 1896 as apex. Nipa and bamboo houses were among the meeting places of the Katipunan, a secret society whose leadership came from a mixture of laymen and urban elites, the Ilustrados , who described the dwelling in reverential tones that stirred the sentiments of the anti-colonial insurgency.

Bayanihan was painted the year Amorsolo won the UNESCO National Commission Gold Medal and it was purchased by then-President Diosdado [End Page 120] Macapagal. The international reception of Amorsolo, whose prolific output during his lifetime is estimated at least 10,000 pieces was welded to his status as a poster boy of American-Philippine friendship. However, he might also be identified as a pacifist-survivalist: Amorsolo painted portraits of American generals in the 1930s, then portraits of occupying Japanese soldiers during the Second World War to make a living; his allegiances, like his subjects, were changeable. Amorsolo became famous for his landscape paintings. Despite his detractors (his paintings are not difficult to understand, wrote a critic in 1948, because "there is nothing to understand"), the Filipino landscapes of Amorsolo are hardly empty or apolitical. 2 For architectural historians, landscape paintings are interesting because they reveal a context within which buildings and symbols can be placed. Like their subject matter, the politics of landscapes lie in their innocent ubiquity. The various strands of conservative-, social- and socialist-realism painterly traditions that flourished in the nonaligned world during the 1950s often communicated a romantic pastoral politics in which rural architecture, revealing degrees of craftman-ship and rustic tradition, played a key role. Philippine conservative realism was no different. Casting an eye across thousands of Amorsolo greens, yellows, pastel skies, straw hats and paddy fields, one notices the repeated appearance of the eponymous nipa and bamboo bahay kubo hovering in the background or offered as a shimmering centrepiece.

It would be too straightforward to pin a discussion of Amorsolo's bahay kubo on the increasing mechanization of agriculture, the mood of post-colonial nationalism, or the soothing of politicians who, in the 1950s, were relying on US assistance to quash a rural insurgency in the Central Plain of Luzon. 3 Convincing as this framework may be, it does not adequately explain how embedded the building already was in the landscape, there for Amorsolo and many others' taking. 4 To understand why this architecture is important to pastoral idealism in an imagined national landscape, we must cycle back more than 60 years to 1887, when it existed outside of the American colonial timeframe and was apposite to the Spanish as part of an anticolonial uprising.

Toward the close of the 19th century, Filipinos had become increasingly agitated with their Spanish colonial administrators. News of the various revolutions that rocked Europe in 1848 reached the Philippines through the ilustrados , middle- and upper-class mestizo elite Filipinos, who spent time in Spain studying or conducting business. The splintering of monarchies in Western Europe, with the sole exception of Spain, meant that the gleam of the Enlightenment-era Spanish Empire appeared increasingly dulled beside its reforming European neighbours. 5 France had passed universal suffrage, [End Page 121] Kaiser Friedrich Wilhelm had unified Germany, and Italy had declared itself a republic in 1849. For the rest of the world, all of this showed that actions of the citizenry could render results, and the main offshoot was the collapse of traditional monarchies, the key exceptions being the Spanish and the Habsburgs. It could be done, and the reverberations of the Haitian Revolution half a century earlier could still be felt in the islands and archipelagos dominated by extractive colonial regimes. One such ilustrado who travelled in Europe during the decades following these ruptures was José Rizal. A doctor from a middle-class Laguna family, Rizal studied and worked in Madrid, Brussels and Berlin, writing for leftist publications like La Solidaridad whose editorial board consisted of a network of Filipinos studying in European universities. 6 On his return to the Philippines in 1892, Rizal, a polymath who is reputed to have spoken over 22 languages, founded La Liga Filipina , an organization for social reform conceived through his connections among the islands of the archipelago and in Europe. Within months of its founding, La Liga was shut down and Rizal was arrested, to be exiled at Dapitan, a remote province far to the south, on the coast of Mindanao. Among the founders was 19-year-old Andres Bonifacio from Tondo, who went underground, continuing his work for La Liga secretly under the auspices of the "children of the nation" Katipunan revolutionary movement.

The widely accepted version of events during the 1896 "Cry of Balintawak" that heralded the beginning of the Philippine Revolution follows that Bonifacio called to a crowd of assembled katipuneros to theatrically tear up their cédulas personales —their Spanish tax certificates. Thus began the first anticolonial revolution in Asia. 7 As a secret society, the exact location of the events that started the revolution in August 1896 remains obscure, but it is held to have happened in Balintawak, then a farming province on the outskirts of Manila. 8 It took place among nipa and bamboo farm dwellings, according to an eyewitness account, "at the house of Apolonio, reportedly one of the richest men in Balintawak at the time who threw open his barn and butchered his cows, pigs, and chickens for the Katipunan" is significant to the event. 9 The historian Soledad Borromeo notes that this fact is important, since the event is ingrained in the minds of Filipinos as the beginning of a revolution that is on a par with el grito de Dolores in Mexico or the Storming of the Bastille. 10

A Rome of Our Times

To gain access to the mindset of anti-colonialism that helped foment and instigate these events, and to consider how traditional dwellings of nipa and [End Page 122] bamboo were embroiled in the action, we can turn to Noli me Tangere (Touch me Not), perhaps the most famous work of Philippine literature by José Rizal, first published in Berlin in 1887. The Noli is a satire that paints a dismal picture of the Spanish colonial administrators as gluttonous narcissists and follows the tribulations of the protagonist Ibarra, who (like Rizal) returns to the Philippines after studying in Europe for the previous seven years. Returning with new eyes, Ibarra sees his country anew, and the injustices perpetrated by corrupt officials in government and church alike. The novel has been compared to Max Havelaar , the 1860 novel that attacked the activi-ties of the Dutch East Indies Company (VOC) in Java. 11 Rizal's provides a number of incidences in which we can unpack the role of the built environment for natives and colonial administrators, since the Noli conjures visions and iterations of nipa houses throughout. These serve not only to reify the importance of the dwelling as traditional, but to make it visible as a part of its history.

The neighbourhood of Malate, in Manila is described as a "thatched phoenix rising from its own ashes" where the residents' "thatched-roof houses, somewhat pyramid- or prism-shaped, built, like birds' nests, by the heads of families and hidden among the banana trees". 12 By way of introduction, the dwelling is described as a part of its ecological environment, the plural "heads" of families indicating how they were traditionally built in equal parts by a couple (women weaving nipa palm into panels, men constructing the bamboo framework). 13 It is "hidden away" among the foliage from which it comes, and to which it will return once the life span of the panels expires in a biannual cycle of repair and upkeep. A few pages later, in a description of the small Philippine town of San Diego, Rizal treats the urban context in an energetic exercise in dichotomies:

It was a Rome of our own times with the difference that in place of marble monuments and colosseums it had its monuments of sawali [woven bamboo panels] and its cockpit of nipa. 14 The curate was the Pope in the Vatican; the alferez of the Civil Guard, the King of Italy on the Quirinal: all, it must be understood, on a scale of nipa and bamboo. Here, as there, continual quarreling went on, since each wished to be the master and considered the other an intruder. 15

Outlandish comparisons are drawn up in a purposeful double act. It is both a takedown of corrupt Philippine officials in their comparison with the corruption of the papacy, translated to the urban environment of nipa and sawali . Rizal, ever the translator, renders lightweight materials alongside [End Page 123] marble and masonry while political corruption remains intact across each scenario. Architectural historians have described Rome as an environment scripted by the papacy into a form of sacred urbanis, where the Vatican was not just a physical city but followed pilgrims along the seven axes of the city wherever they went. 16 Rizal conjures the same image "of our own times", in which the translation of scales in spirituality and corruption are passed on to the fraudulent dealings among Spanish guards. Two scripts (urbanism and corruption) that deal with the problems of the administration are held amid humble settings, and he prompts the (Spanish-speaking) reader to notice the key material differences between Rome and the tropics.

As for the corrupt Spanish officials and social climbers, or the "parasites, spongers, and freeloaders that God, in his infinite goodness, has so lovingly multiplied in Manila", the figure of Doña Victorina de los Reyes de Espadaña (Doña Victorina) provides an example of how the colonial Spanish mind encountered native architecture. 17 Victorina, visiting a certain Captain Tiago, shows off all her verbosity,

criticizing the customs of the provincials, their nipa houses, their bamboo bridges; without forgetting to mention to the curate her intimacy with this and that high official and other persons of "quality" who were very fond of her. 18

While Victorina may criticize the places she finds herself in, emphasizing the construction materials of nipa and bamboo, her lack of integrity means that her surroundings are never good enough, that "I wasn't born to live here," as she remarks earlier in the chapter. While Rizal renders Victorina through colonial caricature and her disdain for her living conditions, he indicates a subtle reification of its importance.

The Secret Society of "ñtcllg Kztzzstzzszllg Kztñpxllzll"

Penned in a small booklet of 44 pages fashioned from 11 sheets of paper folded together, the founding document of the Katipunan—the secret society of which Rizal, without his knowledge, was made honorary president—appeared in 1892, five years after the Noli 's first printing. The document declared that the Noli invited Filipinos "to observe the reality by our brave and beloved brother Mr. Rizal" 19 ( Figure 2 ). "We should not believe the honeyed words about being guided and tutored," laments the opening of the document, which listed 22 abuses and forms of treachery committed by their colonial oppressors, " E… " (España, the country they do not call by [End Page 124]

"Casaysayan; Pinagcasunduan; Manga daquilang cautosan", January 1892. España. Ministerio de Defensa, Archivo General Militar de Madrid: Caja 5677, leg.1.37.

name). Written in cipher, the document stated: "Be it declared that from this day forward this archipelago is separated from Spain, and that no leadership is to be recognized other than this Supreme Katipunan." 20 With that, the Katipunan had declared themselves the first republic in Asia, one that would remake the archipelago, "these islands, which in time will be given a proper name" (other than that of a 16th-century Spanish prince understood to be part of the grammar of colonization from which they wish to break free).

Though he never intended for his two novels, the Noli and El Filibusterismo , to incite a revolution, the Spanish administrators had identified Rizal by proxy as one of the key instigators. After his exile in Dapitan, he was convicted of sedition, conspiracy and rebellion. Though he had little direct [End Page 125] contact with Katipuneros at this stage, his implication was entirely through his writings. Only four months after the revolution began with the "Cry of Balintawak", Rizal was executed by firing squad in Manila on 30 December 1896, solidifying his reputation as a martyr. It would be tempting to confuse this spirited organizing with nationalism, and the assumption would not be entirely incorrect (Rizal is remembered as a "national" hero today). But a more persuasive argument against calling it nationalism can be sensed in the Katipunan's predecessor, La Liga Filipina—a league—a network of minds, rather than a nation. If this is true, then it was identity that was at stake, and identity was crucial for autonomy. The frame of nationhood, so often seen retrospectively as necessary for colonial emancipation, was less important than self-determination. The league emphasized being a subject unto oneself, and colonial indifference to such perceptions still frames much of the struggle for independence that was already being sought throughout the 19th century.

Nationhood, others have argued, was a 20th-century framework for understanding sovereignty, territoriality, language and borders. 21 However, it is a powerful enough device that it inflects the way former colonial histories are viewed, making the specificity of resistance movements in the 19th century subject to frameworks of nationhood that would arrive much later. Nineteenth-century internationalism was, as exemplified by La Liga Filipina and the Katipunan, more complex than the kind of nation-based internationalism that would come in the 20th century because it relied on tropes—symbols, signs and in this case buildings—that sat outside of imposed colonial narratives. While Rizal created a caricature of Doña Victorina, providing an example of how Spanish colonists perceived native dwellings, he subverted her disdain into an opportunity to show the built environment as something she could not ever really know. Nipa and bamboo, in Rizal's telling, was an opportunity for self-identity on the urban scale. With this in mind, the nipa and bamboo dwelling offered a fitting shape for the Katipunan's self-identification as communal, flexible and self-sufficient.

Light Materials

A single photograph helps link the twin anti-colonial narratives of Katipunan organizing and Rizal's writing, and it helps to fill the gap of 60 years that lie between the Philippine Revolution and Amorsolo's Bayanihan . It was taken by an administrator of the Bureau of Science, dated 1911, of a "nipa district" in Tondo ( Figure 3 ). Tondo was one of the organizational bases of the Katipunan in the 1890s, a district on the outskirts of Manila. 22 Tondo [End Page 126]

"Nipa district in Tondo, Manila, P.I.", 1911. Bureau of Science, Thurlow & Fournier Collection, Ortigas Library, Manila.

was where Katipunan members were recruited and pamphlets were secretly circulated among a growing network of Katipuneros there and in the outlying provinces of Manila. In the image, we see that the border between road and houses is lined with a perimeter of fencing, concealing the living arrangements beyond from view. In its urban agglomeration, the nipa and bamboo dwelling is thus different from the individual, single house that Amorsolo provides. Here we see what Rizal was talking about as a "nipa phoenix": an accumulation of one building material that makes for an entire urban district that the photographer describes by its use of a single plant material. Providing a convenient camouflage in their ubiquity, nipa and bamboo were the backdrop of this organizing; indeed, their mundanity was the essence of secrecy.

The date, however, reveals a further aspect of American colonial Manila during a time of transformation. A year earlier, the Bureau of Health had begun a campaign to sanitize the city, creating a "sanitary barrio" that involved open sewage systems and the sorting of divisions of the city according to construction materials. Architectural historian Diana Martinez has shown how the Bureau of Health condemned the use of tropical building materials for their alleged spreading of disease, dividing Manila into light materials and heavy materials districts. Such light materials districts, she describes, were to be eventually replaced by heavy material districts of stone, masonry and eventually concrete, ostensibly impervious to cholera and other diseases. 23 It was material difference itself that constituted the deciding factor in hygiene and thus what was allowable, and the restrictions placed on light materials districts meant that they could not be maintained, allowed intentionally to fall into disrepair. What is striking about this division of materiality into heavy and light is the attention that American colonial administrators paid to what they deemed inferior, even hazardous. Indeed, the fact that nipa and [End Page 127] bamboo construction persisted well beyond Amorsolo's time is proof of its obdurate, perennial character, like the plants of nipa palm themselves (they are classified as a weed).

Colonial perspectives on the nipa dwelling, whether Spanish or American, consistently vilified a construction method equated with racial stereotypes. Thus, its use value for anti-colonial literature, revolutionary insurrectionists and nostalgic pastoral-nationalism renders a service in the form of "prism-shaped" thatched houses. For mid-century painters like Amorsolo, the trope of nationalism to which the nipa and bamboo house was attached came not through a nation prescribed from above (in its Spanish or American guises), but relied on an anti-colonial framework formed through, for example, Rizal's writing and the meetings of the Katipunan who were inspired by them. The prism of difference is a house typology whose construction methods, form and interpretation is continually refracted in every time period and every encounter. [End Page 128]

Will Davis is interested in architectural histories of colonialism, hydropolitics and folk narratives of environmentalism. His recently completed dissertation project, "Palm Politics: Warfare, Folklore, and Architecture" investigated dam-building and extractive agribusiness in the Philippines and wider Southeast Asia through the intersections of folklore and warfare in the 20th century. He teaches history, theory and criticism at the Department of Architecture, National University of Singapore.

1. The Amorsolo family gifted Bayanihan to the Museum of the University of Santo Tomas in 1998. R.C. Ladrido, "A Second Look: The Conservative and the Realist Tradition in Philippine Art". Vargas Museum, 2019. https://verafiles.org/articles/second-look-conservative-and-realist-tradition-philippine-ar [accessed 28 May 2020] ; Jorge B. Vargas Museum, "Revisiting the Conservative". Jorge B. Vargas Museum and Filipiniana Research Center (blog), 13 April 2019, https://vargasmuseum.wordpress.com/2019/04/13/revisiting-the-conservative/ .

2. Leo Benesa, "What is Philippine about Philippine Art?", Philippine Sunday Express , 16 November 1975, pp. 24–7 .

3. The Hukbalahap insurgency, which lasted from 1945 to 1955, grew out of the organized resistance of Filipino farmers to the unfair tenant farming system in Central Luzon. Fuelled by anti-communist suspicion, the United States Armed Forces in the Far East provided assistance for crushing the rebellion. Nick Cullather, "America's Boy? Ramon Magsaysay and the Illusion of Influence", Pacific Historical Review 62, 3 (1993): 305–38 .

4. Other conservative realists of the "Mabini Art" circle who relied on the bahay kubo include: Elias Laxa, Romeo Enriquez, Cesar Buenaventura, Crispin Lopez, Serafin Serna, Miguel Galvez, Isidro Ancheta, Antonio Dumlao, Wenceslao Garcia, Gabriel Custodio, Ben Alano, Simon Saulog and Diosdado Lorenzo. R.C. Ladrido, "A Second Look: The Conservative and the Realist Tradition in Philippine Art", Vargas Museum, 2019, https://verafiles.org/articles/second-look-conservative-andrealist-tradition-philippine-ar [accessed 28 May 2020] .

5. Ergasto Ramón Arango, Spain, from Repression to Renewal (Westview Press, 1985), pp. 49–52, 109 . Teresita Miranda-Tchou, "Art as Political Subtext: A Philippine Centennial Perspective on Francisco Goya's Junta de la Réal Compañia de Filipinas (1815)", Philippine Quarterly of Culture and Society 24, 3/4 (1996): 206 .

6. La Solidaridad has long been recognized as the heart of the "propaganda movement", a project of the Comité de Propaganda of Manila to promote political reforms in the Philippines by appealing to a Spanish government in the peninsula that was more liberal and secular than that in the Philippines. John N. Schumacher, S.J., The making of a nation: Essays on nineteenth-century Filipino nationalism (Quezon City: Ateneo de Manila University Press, 1991) . Megan C. Thomas, "Isabelo de Los Reyes and the Philippine Contemporaries of La Solidaridad", Philippine Studies 54, 3 (2006): 398 .

7. Alternately called the "Cry of Pugad Lawin", the controversy is set out by Soledad Masangkay Borromeo in The Cry of Balintawak: A contrived controversy (Quezon City: Ateneo de Manila University Press, 1998), pp. 24–5 .

8. The discreet fact of the location in which the occasion took place is the subject of controversy. Today it is engulfed by Metro Manila.

9. The onlooker was Vicente Samson, a 12-year-old boy, whose account is retold in: Borromeo, The Cry of Balintawak , p. 33 .

10. Ibid., p. 3.

11. Though the novels have been compared, their similarities lie mainly in terms of their anti-colonial narrative and geographical setting. Multatuli was the pen name of Eduard Douwes Dekker, a white Dutchman who spent time in the Dutch East Indies, while Rizal was Filipino, and while Multatuli criticized the workings of a capitalist extractive system, which was the case of the VOC, Rizal concentrated on the overlapping of church and state in creating an unjust society. Max Havelaar was published by Jakob van Lennep, who changed many of the names and disguised various aspects of the book, circulating it only to close friends. The book came out in 1875 and caused a sensation, sending "shudder" through the Dutch nation. Rizal read it in 1888, and in a letter to his friend and publisher Blumentritt, wrote, "Multatuli's book, which I shall send you as soon as I receive it, is extraordinarily interesting. Without doubt it is much superior to mine. But, as the author himself is Dutch, his attacks are not as violent as mine are." [ The Rizal-Blumentritt Correspondence , Vol. 2: 1890–1896, trans. Encarnacion Alzona (Manila: Jose Rizal National Centennial Commission), p. 219.] Peter Schreurs, "Multatuli, A Soul-Brother of Rizal", Philippine Quarterly of Culture and Society 14, 3 (1986): 189–95 ; Multatuli, Max Havelaar, of De Koffij-Veilingen Der Nederlandsche Handelsmaatschappij , 3. druk (Amsterdam: K.H. Schadd, 1871) .

12. Jose Rizal, Noli Me Tangere: Touch Me Not , trans. Harold Augenbraum (New York: Penguin Books, 2006), p. 55 .

13. Donn V. Hart, The Cebuan Filipino Dwelling in Caticugan: Its Construction and Cultural Aspects . Yale University, Southeast Asia Studies, Cultural Report Series (New Haven: Yale University, Southeast Asia Studies, 1959) .

14. A traditional "cockpit" is here a space for cockfighting.

15. Rizal's original text reads "era como la Roma contemporánea con la diferencia de que en vez de monumentos de mármol y coliseos, tenía monumentos de saualî y gallera de nipa […] se entiende, todo en proporción con el saualî y la gallera de nipa" (p. 73). I have used the 2014 Augenbraum translation in this case since it remains most faithful to the original Spanish. Rizal, Noli (Augenbraum 2014), p. 66 .

16. Robin Evans, Translations from Drawing to Building (MIT Press, 1997) .

17. From the introduction, "los parásutism moscas ó colados". Rizal, Noli , p. 5 .

18. "Se habló del viaje; doña Victorina lució su verbosidad criticando las costumbres de los provincianos, sus casas de nipa, los puentes de caña, sin olvidarse de decir al cura sus amistades con el segundo cabo, con el alcalde tal, con el oidor cual, con el intendente, etc." (p. 226 Spanish; p. 285 Eng. trans).

19. "Casaysayan; Pinagcasundoan; Manga daquilang cautosan", January 1892. Archivo General Militar de Madrid: Caja 5677, leg.1.37 .

20. The original text reads: "Ysñllzszyszy vzg bxfzt sz zrzc llz ñtc llz zllg vzllgz Kzpxjczllg ñtc zy fxvllfllwzjzy sz Qspzllñz zt wzlzllg kñllñkñjzjz zt kñkñjzlljñllg Pzvxvxllc kxllg dñ ñtcllg Kztzzstzzszllg Kztñpxllzll." Deciphered, this becomes: Ysinasaysay mag buhat sa arao na ito na ang manga Kapuloang ito ay humihiwalay sa Espania at walang kinikilala at kikilanling Pamumuno kung di itong Kataastaasang Katipunan . "Casaysayan; Pinagcasundoan; Manga daquilang cautosan", January 1892 .

21. While Benedict Anderson's Imagined Communities delivered a powerful demand for reinterpreting nationalism, in this context it is his later work, Under Three Flags , that is useful for interpreting proto-nationalism and its alternatives: Benedict R. O'G Anderson, Under Three Flags: Anarchism and the Anti-Colonial Imagination (London; New York: Verso, 2005) .

22. Jim Richardson, "Notes on the Katipunan in Manila, 1892–96", Katipunan: Documents and Studies , http://www.kasaysayan-kkk.info/ [accessed January 2021] .

23. Martinez notes that "despite claims that it was a more enlightened and democratic ruler than its colonial predecessors, the American colonial regime's policies of segregation were no less real than those of the Spanish […] articulated in the banal technocratic language of building code." Diana Jean Sandoval Martinez, "Concrete Colonialism: Architecture, Urbanism, Infrastructure, and the American Colonial Project in the Philippines". PhD dissertation, 2017, p. 193.

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Mga Kwentong Bayani

Bayanihan ng mga Pilipino

Ang bayanihan ay isang pagpapahalaga nang mga Filipino na dapat natin ipagpatuloy at palalimin. Makikita ito sa kahandaan natin na tumulong sa ating mga kababayan.

Hindi lamang ito isang tradisyon na dapat alalahanin.

Isa itong solusyon sa mabagal na pag-unlad ng kabuhayan ng maraming Pilipino. Ang pagbabayanihan ay nagpapakita ng ating pagkakaisa at pagdadamayan sa lahat ng panahon.

Ano ang bayanihan?

Ang bayanihan ay isang sama-samang pagkilos upang tumulong sa ating bayan at mga kababayan. Halaw sa salitang bayani, maari nating sabihin na ang bayanihan ay sama-samang pagpapakabayani. Tandaan na ang mga bayani ay mga Pilipino na nagmamahal sa bayan. Sa tuwing tutulungan natin ang ating kapwa, hindi lamang mga indibidwal ang ating tinutulungan kundi ang ating bayan.

Basahin: Bayanihan: When A Community Works for the Common Good

Hindi mo kailangan mamatay para maging bayani.Mas kailangan ng bayan natin ang mga buhay na bayani. Lahat tayo ay may kakayanan at oportunidad na magpakita ng ating pagmamahal sa bayan.

Marahil, naranasan mo na rin ang mga magagandang dulot ng bayanihan sa iyong buhay. May mga natatandaan ka ba? Makapagbahagi ka ba ng sariling karanasan? Isulat lamang ito sa comment section sa ibaba.

Magandang Bunga ng Bayanihan

Ang ating pagdadamayan ay nagpapakita ng ating malasakit sa isa’t isa. Sa panahon ng kagipitan, karaniwan nating inaasahan ang kagyat ng tulong ng ating pamahalaan.

Bago pa man dumating ang tulong na ating inaasahan, karaniwan na may mga kababayan tayo na handang kumilos upang tumulong. Hindi ka iiwan ng iyong mga kababayan. Hindi ka nag-iisa.

Kung ikaw ay may papahalaga at malasakit sa iyong kapwa, hindi mo sila iiwan. Kaya kailangan na ituro ang bayanihan sa bawat paaralan. Nararapat na ipangaral ito nang mga magulang sa kanilang mga anak. At mas mainam kung sila ay magbibigay ng halimbawa.

May kilala ako ng kapitan ng barangay, kasama ang dosenang kalalakihan mula sa kanyang barangay ay nagtungo sila sa Tacloban matapos ang habupit ng bagyong Yolanda. Ang sabi nya sa akin, lubhang napakihirap ang kanilang ginawa. Kasama sila sa mga naglalagay sa bag ng maraming bangkay. Napapaiyak sila sa awa sa mga Wala daw silang ganang kumain, tuloy-tuloy lang ang trabaho.

Natatandaan ko noon. ang bumabatikos sa mabagal ng kilos ng pamahalaan. Ang totoo, hindi mabagal ang pamahalaan. Lubha lamang talagang malaki ang pinsala at mahirap ang pagkilos. Bukod pa doon, ang mga inaasahan sa pamahalaan na tutulong sana ay mga naging biktima rin. Hindi rin naman makapunta ang marami sapagkat limitado ang lalapagan sa airport. Nawala rin ang mga kalsada dahil sa mga nakahambalang na puno.

Gayunpaman, nakakatuwa na maraming tao ang may kahandaang tumulong. Sila ang mga taong sa halip na umangal sa FB ay pinili na tumulong na walang hinihintay na kapalit. Ganyan ang mga bayani.

Noong ako ay nasa Kolehiyo, nag-isip ako ng isang proyekto upang ang mga kapwa ko mag-aaral ay makatulong sa mga biktima ng pagputok ng bulkang Pinatubo. Wala naman akong maraming salapi at hindi rin guwapo. Pero alam ko na may magagawa ako. Ibinahagi ko ang aking naisiin sa mga kapwa ko mag-aaral. Kumilos sila. Nangalap kami ng salapi. Tumanggap kami ng mga relief goods. Makalipas ang sampung araw, pumunta kami sa Pampanga, kasama ang pitong trak na naglalaman ng relief goods.

Hindi namin tinawag ang aming mga sarili na mga bayani. Tumutulong lamang kami. Nagmamalasakit lamang kami. Subalit alam ko na mahirap mangyari ang aming ginawa kung walang bayanihan.

Ano ba ang nangyayari kapag walang bayanihan?

Maraming sakit ang mga Pilipino na ginagamot ng pagdadamayan. May mga pagkakataon na nakikita ko kapwa ang maganda at pangit sa parehong panahon.

Tayo-tayo at kanya-kanya ay naghihiwalay sa atin. May mga pagkakataon na bumabalik tayo sa kaisipang tribo. Sa kaisipang ito, inaakala natin na mas mahalaga ang ating kapakanan kaysa sa iba. Napakakitid ng pagkakaisa.

Naglunsad ng pagtulong ang isang NGO matapos ang isang lubhang malakas na bagyo. Walang makain ang mga tao. Pumunta sila sa isang barangay sa lalawigan ng Rizal. Ayon sa isa sa mga volunteers, natakot siya para sa kanyang buhay. Dahil ayaw pumila ng mga tao. Nagtulakan at nagsisikuhan sila. Pinagmumura sila dahil bakit daw pinapatagal pa. Gusto lamang na pumila ang mga tao, subalit bawat isa ay gustong mauna. Ganito ang buhay kapag walang bayanihan.

Alam na ka karamihan sa mga naroroon ay nais ng maayos na pagbabahagi ng relief. Subalit kung may ilan na pasaway, nagiging instinct ng marami ang hindi magpalamang.

Kung ang mga tao ay walang malasakit sa kanilang kapwa, sila ay manlalamang. Kaya nga kung titingnan natin ang ating kasaysayan, ang mga karaniwang dahilan ng kabulukan sa pamahalaan ay kawalan ng pagmamahal sa bayan.

Bakit tayo nagbabayanihan?

Bukod sa mga nabanggit ko na na masamang dulot kung walang bayanihan, malinaw rin sa akin kung bakit mahalaga na itanim natin ito sa ating mga puso at isipan. Kung ikaw ay isang kabataan, mahalagang malaman mo ang ilang mga prinsipyo sa buhay na makakatulong sa atin na sama-samang mamuhay na sagana at may dangal.

Tayong lahat ay may pananagutan sa isa’t isa. Hindi tayo nabubuhay para sa sarili lamang. At salitang ugat ng pananagutan ay sagot. Ang katumbas nito sa English ay “responsibility”. Ibig sabihin ng pananagutan ay ang ating kahandaang tumugon sa tawag ng pangangailangan.

Ang pananagutan ay isang pagpili sa pagitan ng pagkilos o pagbabalewala. Personal itong desisyon. Tumutulong tayo dahil alam natin na ang ating pagkilos ay makakabuti hindi lamang para sa iba kundi sa ating mga sarili. Sabi nga, darating ang araw na tayo naman ang mangangailangan. Tutulong tayo ayon sa ating kakayahan.

Tayo ay may malasakit. Inaangkin natin na tayong lahat ay magkaugnay. Ang mga nangyayaring hindi maganda para sa ating kapwa ay masakit din para sa atin. Katulad ito ng salitang ubuntu sa Africa. Ang aking kapwa ay tulad ko rin.

Madalas kung sabihin ito: Ang taong walang malasakit ay malas at sakit ng kanyang pamayanan. Gayunpaman, tayo ay nagmamalasakit sa mga taong walang malasakit dahil tayo ay nagmamahal sa ating kapwa.

Tayo ay isang bayan. Bagaman tayo ay nahahati sa iba’t ibang wika at mga paniniwala, tayo ay isang bayan. Naniniwala tayo na mayroong tayong isang pagkakakilanlan. Totoo na maraming pagkakataon na tayo ay nag-aaway, kahit sa maliliit na bagay. Para tayong mga manok na pinagsasabong. Subalit malinaw din sa atin na sa panahon na kailangan tayong kumilos bilang isang bayan, handa tayong tumulong.

Bayan muna bago ang sarili. Madalas kung marinig ito noon sa aming guro. Naisip ko, ang aking sarili ay bahagi ng bayan. Kung inuuna ko ang bayan, ginagawan ko rin ng mabuti ang aking sarili. Subalit kung ang aking pagkilos ay para lamang sa aking sarili, nalilimutan ko ang aking kapwa.

Tayo ay may magagawa. Walang sinuman sa atin ang lubhang mahirap para walang magawa. Sa maraming pagkakataon, napatunayan nating mga Pilipino na ang bawat isa sa atin ay may maiaambag. Maraming mga kwento ng pagbangon ang dala ng kagustuhang tumulong. kaya wag tayo matakot na tumulong. Madali maging bayani.

Sabi nga ng lolo ko: kapag gusto may paraan, kapag ayaw ay may dahilan.

Mga Halimbawa ng Bayanihan

Madalas mangyari ang pagbabayanihan. Tinatawag natin ang mga pagkilos na ito sa iba’t ibang mga pangalan. Hindi natin tinatawag na bayani ang mga tumutulong sa atin. Sinasabi natin na sila ay mga mabubuting tao, mga social workers, o mga nagsusulong ng kagalingan ng mga Pilipino.

Lipat-bahay. Ito ang pinakasikat na halimbawa ng bayanihan. Ito kasi ang paboritong ipinta. Noong unang panahon na hindi pa sementado ang mga bahay, madaling maglipat ng bahay. Bihira na ito mangyari ngayon. ginagawa na lamang ito sa tinatawag ng Bayanihan Festival. Ang totoo, hindi lamang ang paglilipat ng bahay ang ginagawang pagtutulungan noon. Habang nagbubuhat ang mga kalalakihan, naghahanda naman ang mga kababaihan ng mga makakain. Tumutlong din ang mga kabataan. Sama-samang kumikilos ang mga magkakapit-bahay at bawat isa sa kanila ay may papel na ginagampanan.

Paglalagay ng baklad sa laot . Nakasama ako sa ganitong uri ng bayanihan noong ako ay bata pa. Nakatira ako noon sa Camotes Cebu. Maaga pa lamang ay naghahanda na ang lahat. Hindi ko alam kung may bayad ang mga tumutulong. Pero ang alam ko noon, maraming tumutulong na hindi humihingi ng kabayaran. Masaya ang pagbabayanihan. Ramdam mo ang gaan sa kalooban.

Balik-eskwela. Ang pagtulong ng buong komunidad upang sama-samang ihanda ang mga eskuwelahan ay tunay na maganda. Totoong pananagutan ng gobyerno na gawing maayos ang mga paaralan. Subalit ang balik-eskwela ay nagpapahiwatig na ang edukasyon ng kabataan ay responsabilidad ng pamayanan. Naging bahagi ka na ba ng Balik-Eskwela?

Angat-Buhay . Itinuturing ko na isang halimbawa ng bayanihan ang proyektong ito ni VP Leni Robredo.

Gawad Kalinga. Hindi lamang bagong bahay ang ibinibigay ng GK. Malinaw sa akin ang tunguhin nila ay baguhin ang buhay ng maraming tao. Dahil sa maganda nitong adhikain, marami mga may salapi ang nagbibigay ng ambag. Yung iba naman ay nagbibigay ng kanilang lakas. Hindi magiging matagumpay ang proyekto ng GK kung walang pagtutulungan ang mga mamamayan. Totoo na maraming pondo na nakalap mula sa ibang bansa. Nakatulong ito ng malaki.

Community Pantry . Naging isang sorpresa ang mga pagsulpot ng mga community pantries. Nakita natin na naging mabagal ang pamahalaan sa pagtugon ng mga pangangailangan ng mga Pinoy. Kitang-kita na kulang sa kahandaan ang mga lider sa panahon ng krisis. Marami kasing mga nakaupo sa pwesto ang nailuklok dahil sa utang na loob. Bagaman lomobo ng sobrang laki ang utang panlabas, walang naging malinaw na solusyon. Nagdulot ito ng galit ng maraming tao.

Nag-umpisa ang Community Pantry sa Maginhawa Street. Napakandang pangalan ng kalye. Nakita ng mga Filipino na may magagawa sila kahit na limitado ang galaw ng mga tao. Bukod dito, kailangan nilang itabi ang anumang salapi na meron sila sapagkat hindi maganda ang takbo ng ekonomiya. Maraming nawalan ng trabaho. Maraming negosyo ang nalugi. Maging ang mga pulitiko ay nagtago. Subalit ang inumpisahan ni Patricia Non sa Masagana ay lumaganap sa buong bansa. Nag-ambagan ang mga tao. Ibinahagi nila kung anuman ang kanilang makakayang ibahagi. Naitawid sa gutom ang maraming mga mahihirap.

Paano ba maglunsad ng bayanihan?

Umpisahan mo.

Yan ang pinakamadaling sagot. Karaniwan na makikita natin na anumang kapuri-puring pagkilos ay dahil may isang taong nag-umpisa.

Ayaw umandar ang iyong sasakyan. Karaniwan, maghihintay ka ng tow truck. Pero kung maari naman itulak ang iyong sasakyan para umandar, kailangan mo lang ng isang tao. Ang isang tao ay susundan pa ng ilan. At ilang sandali pa, marami na ang magtutulak.

Umpisahan mong magwalas sa labas ng iyong bakuran. Tiyakin na malinis ang paligid. Ilang araw pa, mapapansin mo na marami na rin ang tulad mong naglilinis.

Malinaw na kailangan lamang may mag-umpisa.

Pero, marahil gusto mo mag-umpisa ng bayanihan sa mga bagay-bagay na tingin mo ay makakatulong sa iyong komunidad.

Batay sa aking karanasan, may ilang mga hakbang na maari kang gawin.

Linawin kung ano ang gusto mo.

Kung may nais kang gawin na pagbabago, mahalaga na alam ano ito. Kaya mo ba ito ipaliwanag sa isang pangungusap?

Noong maisip ko na tumulong sa mga biktima ng bulkang Pinatubo ang sabi ko:

Nais kung hikayatin ang kapwa ko mag-aaral na mag-donate ng relief goods sa mga biktima ng pinatubo.

Mahalaga na malinaw sa mga tao ang nais mong gawin. Ito pa ang ilang mga halimbawa.

Magbahagi ang mga tao ng panawid-gutom sa mga naghihirap sa pamayanan ayon sa kanilang kakayahan.

Magtanim ang bawat mamamayan ng gulay sa paligid ng kanilang bahay upang makatulong sa paglikha ng pagkain.

Turuan ang aking mga kapitbahay paano gumawa ng tocino upang madagdagan nila ang kanilang pagkakakitaan.

Maghikayat nang mga maaring maging kasama.

Alamin mo kung sino-sino sa iyong mga kakilala ang mga pagnanais na mangyari ang iyong gusto. Hanapin mo ang mga tao na may kakayanan at kahandaan na tumulong sa iyo.

Ang ginawa ko noon ay humikayat muna ng tatlong tao. Yung dalawa kung kasama ang nagpakita sa akin na maari namin hikayatin ang bawat student orgaization. Sila man ay nais tumulong. Mula rito, naging bahagi na ng aming core team ang mga officers ng student organization.Magbalangkas ng mga hakbang na maaring gawin.

Ang bawat mahusay na pagkilos ay bunga ng matinong pagpaplano.

Mahalaga na pakinggan mo ang mga mungkahi ng bawat isa. Nakita ko noon na maraming mga puwedeng paraaan upang magawa namin ang aming proyekto.

Maraming mga mungkahi. Tiningnan muna namin kung ano ang aming magagawa.

Pagkatapos noon, tinalaga namin ang mga tao na maaring magpatupad ng aming mga plano.

Maaring magbago ang plano kapag ginagawa nyo na ang proyekto. Sa pagkilos nyo kasi malalaman kung puwede ba mangyari ang inyong gusto.

Sa akin, nais ko lamang makapag-donate ng mga relief goods. Sa umpisa ang naiisip ko ay isang van na puno ng mga maaring ipamigay.

Hindi ko inaasahan na aabot pala ng pitong trak ang aming magagamit.

Naiyak ako noon matapos namin gawin ang proyekto. Napatunayan ko na may gagawa ang bawat isa.

Mahalaga na ang bawat plano ay isinasagawa kaagad. Hindi kailangan maging perpekto. Mahalaga na makita ng mga kasama mo na umuusad ang inyong proyekto.

Nakakalikha ka ng momentum kapag nakikita ng mga tao na kumikilos kayo. Mas marami ang nais sumama kung nakikita nila na umuusad kayo.

Mahalaga din na maging flexible. Gaya ng nabanggit ko, hindi perpekto ang anumang plano. Maraming bagay kayong makikita. Maging bukas sa anumang adjustments.

Napakahalaga ang pagdiriwang sa bawat pagtatagumpay. Pahalagahan ang bawat ambag, malaki o maliit man.

Simple lamang ang mga hakbang na ito.

Maari kang maging bayani kung nanaisin mo. Maghanap ng mga proyekto na makakatulong sa iyong barangay at sa iyong mga kababayan.

Paano ba maging bayani, leave a comment cancel reply.

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Reflections on the Bayanihan Act or Republic Act No. 11469

Reflections on the bayanihan act or republic act no. 11469 (“the act”) with matrix of presidential powers under existing laws to meet emergencies, including the covid-19 crisis.

(5 minutes reading time, 1,249 words)

The article summarizes the discussion among UP College of Law professors belonging to the Constitutional Law Cluster on Republic Act No. 11469 or Bayanihan Act. It also contains a comparative chart of the presidential powers in the Bayanihan Act and existing statutes.
Emergency powers do not justify violations under the Bill of Rights, particularly freedom of expression and of the press, repression of the right against unreasonable searches and seizures, and deprivation of due process.
The 1987 Constitution allows for a whole-of-government approach to national emergencies, with sufficient authority residing in the President who has supervision and control over the entire bureaucracy and supervision over LGUs.
The Act delegates legislative power to the President in the context of a national emergency that prevents Congress from discharging its function. It is also a punitive measure that imposes a penalty for acts already punished under existing laws.
The “take-over” power granted is a watered-down version of the earlier bill empowering the President to take over any business. The imposition of criminal penalty is unnecessary since the objectives of the Bayanihan Act can be achieved without criminalizing the conduct.
Discussed within the context of Art. VI, Sec. 25 (5) of the Constitution and Sec. 4 of the Bayanihan Act, different views were given, i.e., there is no violation of the Constitution as the purpose is to give the President the power to appropriate public funds to meet the emergency, there is a violation of the Constitution since savings are only meant to augment appropriations, there are not enough statutory standards for the grant of powers in Section 4, and lastly, Sec. 23 (2) of the Constitution as an exception to Sec. 25 (5), the former triggers a “dormant” power—a constitutional dictatorship.
The effectivity of the grant of powers, particularly Sec. 9 of the Bayanihan Act allowing the powers to be ended by Presidential Proclamation, should take note of what the Supreme Court has said in David v. Macapagal-Arroyo: “the President cannot determine when the exceptional circumstances have ceased.”

Download the PDF here (attachment includes a matrix of “ Presidential Powers Under Existing Laws to Meet Emergencies, Including the Covid-19 Crisis”).

This document contains a summary of the discussion points through online engagements within the Constitutional Law Cluster [1] of the UP College of Law. It may be used to aid students, and interested parties in making their own analysis of the Act. The views contained here are not definitive and are simply meant to encourage further discussion and engagement.

Attached to the document is a chart of Presidential Powers found in Existing Statutes that could have been used sans the Act. The chart is not exhaustive, but is meant to be a handy reference.

Preliminary Points on the Act

Because of previously circulating views espoused by some government officials, it is essential to begin with the reminder that the Supreme Court has ruled that emergency powers do not justify violations under the Bill of Rights, in particular abridgment of freedom of expression and of the press, repression of the right against unreasonable searches and seizures, and deprivation of due process.

Another key point raised is that the institutional structure under the 1987 Constitution allows for a whole-of-government approach to national emergencies. “Sufficient authority already resides in the President as the singular executive given supervision and control over the entire bureaucracy and supervision of local government units (“LGUs”).”

For reference, attached is a Chart of the Scope and Extent of the President’s Powers under several Existing Statutes, which allow him to perform necessary tasks to meet emergencies.

What the Act Does

The justification used for the Bill requires no extensive discussion. A nuanced view, however, raises that, “(t)he justification for this delegation of legislative power is the national emergency which prevents Congress from discharging its function.” This view implies that an analysis of the Bayanihan Act (and its broad delegation of powers) may proceed in the context of not just a national emergency but, one that prevents Congress from discharging its function. This dovetails with the take of another member: “Generally, Congress is the repository of emergency powers. However, knowing that during grave emergencies, it may not be possible or practicable for Congress to meet and exercise its powers, the framers of our Constitution deemed it wise to allow Congress to grant emergency powers to the President, subject to certain conditions.”

The Act is a punitive measure, which aspect may be of added interest to Criminal Law professors, practitioners and their students. Given the nature of the emergency as a public health concern, criminalizing conduct, and imposing further punitive action for acts that are already penalized under existing laws, may be viewed as oppressive and also as undue burden on government resources (law enforcement, prosecutorial service, and our courts )”.

It is also observed that the Act imposes “perpetual or temporary disqualification” from office to offenders. With elections a few years away, it was observed that this provision is prone to abuse.

The “take-over” power

The final version “is a watered-down version of the earlier bill that empowered the President to take over virtually any business.” As passed, it is now limited to privately- owned hospitals and medical and health facilities, including passenger and other establishments and apparently only “to house health workers, serve as quarantine areas, quarantine centers, medical relief and aid distribution locations, or other temporary medical facilities; and public transportation to ferry health, emergency, and frontline personnel and other persons.”

The imposition of a criminal penalty appears to be unnecessary considering that the President is given the authority under the law to take over the facilities. The objectives of the Act are achieved without need of criminalizing conduct.

Executive’s Power over Budget Items

There are different takes on the possible conflict with Art. VI, Sec. 25 (5) of the Constitution, which states in brief: “No law shall be passed authorizing any transfer of appropriations; however, the President . . . may, by law, be authorized to augment any item in the general appropriations for their respective offices from savings in other items of their respective appropriations.”

One view posits that Sec. 4 of the Act does not violate the Constitution: “In giving the President the power to ‘reprogram, reallocate, and realign’ savings from items in the Executive Department, the purpose seems to me to give to him the power to APPROPRIATE public funds to meet the emergency caused by the outbreak of coronavirus. The funds will be drawn from savings from items in the Executive Department.”

The other view proceeds thus:

“The President has been given the power to ‘reprogram, reallocate, and realign from savings on other items of appropriations in the FY 2020 GAA in the Executive Department . . .’ in clear violation of Article VI, Section 23. Savings are meant to augment appropriations, nothing more. I do not think that emergency powers can be used to circumvent provisions of the Constitution. If we sanction this provision (in the Act), then emergency powers can be used to amend any provision of the Constitution.”

Another take focuses on the statutory standards (not) given by the Act: “In general, the Bayanihan Act does not appear to have sufficient guidance for the President in the exercise of the authority granted under §§4(v-y)(dd)(ee). The creation of the oversight committee and rendition of reports are insufficient safeguards considering that the exercise by the committee of the Legislature’s oversight function of supervision is quite limited. Short of revoking the authority granted by subsequent law or withdrawing the declaration by joint resolution, Congress cannot review, modify or rescind any action taken by the President in the exercise of these powers.”

Still, another view raises the point that Art. VI, Sec. 23 (2) provides the Constitutional conditions under which Congress may authorize the President and other constitutional heads to transfer appropriations from one item to another in their respective Departments as an exception to the rule that Congress cannot authorize anyone to transfer appropriations it has made. So, while Congress cannot authorize the President to reprogram, reallocate or realign appropriations made by it, Congress itself can do that because the power to appropriate public funds belongs to it. It is this power of Congress that is expressly given to the President in case of war or other national emergency: “When a nation is at war or is a great danger, many things that can be done or said may be such a hindrance to its effort to contain the enemy or meet the danger, that the citizen must endure them so long as the need for them exists.”

This view affirms that certainly, emergencies (such as the coronavirus) do not justify violating the Constitution, but they trigger a “dormant” power — one lodged in Sec. 23 (2). “This gives rise to the occasion for the exercise of certain powers like the imposition of area restrictions, curfew hours, and the like to respond to the danger posed by the pandemic. Indeed, the Constitution provides for “periods of dictatorship” in times of great stress—constitutional dictatorship.

Effectivity

The largely problematic wording of the initial version has been replaced with one that gives Congress the sole power to extend the Act. Still, it was raised that a portion of Sec. 9 that allows the powers to be “ended by Presidential Proclamation,” should take note of David v. Macapagal-Arroyo, where “the Supreme Court said that the President cannot determine when the exceptional circumstances have ceased.”

See the Matrix of Presidential Powers Under Existing Laws to Meet Emergencies, Including the Covid-19 Crisis (click to download).

[1] The members of the Cluster are: Justice VV Mendoza, Tony La Vina, Alberto Muyot, Charlie Yu, Dan Gatmaytan, Gwen de Vera and John Molo.

Please view the UP LAW COVID-19 RESPONSE page for all pertinent information on how we are managing our academic and administrative support during the pandemic.

Post category: Faculty Highlights
Post published: March 30, 2020
Post last modified: November 13, 2020

Atty. Fina dela Cuesta-Tantuico

Assistant to the Dean for Alumni Affairs
Senior Lecturer, UP College of Law
Professorial Lecturer, Lyceum of the Philippines College of Law
Fellow, 1st UP Creative Writers’ Workshop (1980)
Instructor I, UP Department of English and Comparative Literature (1982)
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UP Law Class 1988

Atty. Rizalde Laudencia

Member, Sangguniang Panlungsod, San Fernando, La Union
Studied at Confucius Institute, Ateneo de Manila University
Does Chinese Painting ( Lingnan Style)
Writes poems in English, Tagalog, and Ilocano
UP A.B. Political Science (1978)
UP Law Class 1982

Dr. Rolando Tolentino

Professor, UP Film Institute
Director, UP Institute of Creative Writing
Former Dean, UP College of Mass Communication
Member, Manunuri ng Pelikulang Pilipino and the Film Development Council of the Philippines
Awardee: UP Press Centennial Publication Award; National Book Award, Obermann Summer Research Fellowship; Manila Critics Circle Award; Carlos Palanca Memorial Awards for Literature
A.B. Economics, De La Salle University
M.A. in Philippine Studies, De La Salle University
Ph. D. in Film, Literature and Culture, University of Southern California

Atty. Nicolas Pichay

Director, Legislative Research Service, Senate of the Philippines
Poet, playwright, essayist
Hubert Humphrey Fellow, Maxwell School of Citizenship and Public Affairs, Syracuse University 2018
Awardee: Carlos Palanca Literary Prize (2007 Hall of Fame); NCCA Literary Awards; CCP Literary Awards; Asian Cultural Council; and Gawad Pambansang Alagad ni Balagtas of UMPIL (2016)
UP A.B. Political Science (1984)

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Fever dream (I want to stay)

What is to wake? As days blur by and memory fails, so too does the line between dream and reality fade. One is as ephemeral as the other. Perhaps, it is in this realm of warped time and lost futures, of muted joys and terrors, where things make more sense.

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Pagsulong sa kabila ng pagsubok

Bagamat matagal at paulit-ulit na tayong naghihigpit at lumuluwag sa mga kwarantin na ipinapatupad sa ating bansa, iisa lang ang nababakas sa mga buhay ng mga Pilipino araw-araw, pagsulong at pagtataguyod sa pamilya sa kabila ng pagsubok na sinasagupa araw-araw.

Nababata ng mga manggagawa ang lahat para sa kanilang mga pamilya. Nadagdag isuot araw-araw ang proteksyon laban sa nakakahawang sakit, pero talaga nga bang napoproteksyunan tayo sa totoong sakit sa bansa?

“Ano nga ba ang tunay na pagsubok? Ang Pandemya o ang sistema?” – Tanong ng Pilipinong lumalaban.

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Stay with me till the sun sets and we rise together

The fury, the fire, the glory of endings and beginnings, the bone melting pain of it all

Life goes on… and we will not stop pushing for a better tomorrow. Not now, not ever.

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Bayanihan In English Translation – Bayanihan Meaning In English

Bayanihan IN ENGLISH – This article will show you the best English translation of the word bayanihan . What is the meaning of the word bayanihan in English?

What is the meaning of bayanihan in tagalog ( bayanihan kahulugan).

Ang “ bayanihan ” ay tumutukoy sa tradisyong Pilipino ng pagkakaisa at pagtutulungan.

Halimbawa ng Bayanihan :

Bayanihan synonyms in tagalog ( bayanihan kasingkahulugan), what is bayanihan in english translation.


	Community spirit
	Bayanihan

What is Bayanihan meaning in English? (Community spirit Meaning)

Here is the meaning of the word “ community spirit “:

Bayanihan Synonyms ( Community spirit Synonyms)

Bayanihan in english translation example sentences.


Parte na ng kultura at buhay ng mga Pilipino ang .	is already part of the culture and life of Filipinos.
May pa ba sa panahon ngayon?	Is there still a today?
Sa kapanahunan ng aking lolo, sumasali siya sa .	In my grandfather’s time, he participated in the .
Unti-unti ng nawawala ang tradisyong sa Pilipinas.	The tradition in the Philippines is slowly disappearing.
Ang ay ginagawa pa rin sa ilang mga probinsya.	is still practiced in some provinces.

For Other Tagalog English Translation

Aside from bayanihan in English, here are some translation topics that you may find:

In summary, we have discussed the meaning of the word “ bayanihan ” and its translation. In addition, we have provided example sentences for the Tagalog English Translation.

Let us know what you think about this post, “ Bayanihan In English “ by leaving a comment below.

Why is Bayanihan Important in this Time of Pandemic?

There has never been a more important time to keep the bayanihan spirit alive.

During the pandemic, many people lost their lives and livelihoods, their health and well-being suffered, and it stalled our children’s education and even the global economy. Nearly two years on and the pandemic continues to wreak havoc on everyone’s lives.

So, if you are wondering why we need bayanihan imore than ever, here’s a quick answer: bayanihan saves lives. And through your donations to charities and organizations like the Operation Blessing Foundation Philippines, you help keep that Filipino spirit alive.

There are many more reasons to keep lending a hand, and here are a few more:

Bayanihan alleviates people’s suffering

Life was already difficult for many Filipinos, even before the pandemic. So when Severe Tropical Storm Maring—known internationally as Kompasu —ravaged the northern parts of Luzon last month, many of our kababayans had to rely on others’ help to get through the day.

Because of your bayanihan with Operation Blessing, we were able to give relief to families affected by the typhoon. The disaster response team visited Barangay Maynganay Sur in Sta. Maria, Ilocos Sur last October 28 and delivered much-needed food bags to help our starving kababayans.

Bayanihan sparks hope

Persons with disabilities are among the most vulnerable, and also often the most in need of support like medications and medical devices like wheelchairs.

Thanks to your help, Operation Blessing was able to give them the gift of mobility!

In partnership with the Local Government Unit of Piddig, Ilocos Norte and a local church partner, persons of disabilities received brand new wheelchairs last week. Through your support, we can wheelchairs to more of our kababayans to so they could have freedom of movement and independence.

Why is Bayanihan Important in this Time of Pandemic 1 Why is Bayanihan Important in this Time of Pandemic 4 Why is Bayanihan Important in this Time of Pandemic 6 Why is Bayanihan Important in this Time of Pandemic 7

Bayanihan rebuilds lives.

According to Philippine Statistics Authority , almost 4.14 million Filipinos lost their jobs during the pandemic.

Some of our kababayans in Mindanao are among the people struggling to make ends meet. And though are doing their best, most of them still have a hard time finding comfort, relief, and hope that they can rebuild their lives.

Your giving helps them get back on their feet! Last week, our brothers and sisters in Balagonon, Bansalan, Davao del Sur received lifesaving supplies and much-needed encouragement from Operation Blessing.

Through tangible relief and uplifting words and prayers, jobless and disaster-affected families in Davao del Sur were comforted and encouraged to rebuild their lives.

Why is bayanihan important in this time of pandemic?

Bayanihan is important because it shows the heart of Filipinos – a heart of generosity, unity, and compassion to deliver hope where it’s needed most.

Keep the bayanihan spirit alive by partner with Operation Blessing today!

You may give through Operation Blessing’s website or through the following bank accounts with account name Operation Blessing Foundation Phils., Inc.:

Banco De Oro (BDO)

Peso Account: 003-000-055-279

Dollar Account: 103-000-11-3333

Swift Code: BNORPHMM

Union Bank of the Philippines

Peso Account: 00-216-072163-9

Dollar Account: 13-216-000170-0

Swift Code: UBPHPHMM

Peso Account: 270-3-27050273-4

Dollar Account: 270-2-27000282-4

Swift Code: MBTCPHMM

Bank of the Philippine Islands (BPI)

Peso Account: 3001-0040-33

For more information on how you can donate or sponsor, call 0939-921-5543 or 0918-906-7753.

(DSWD-SB-SP-00035-2021-Nationwide)

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Filipino Bayanihan: Towards a National Value Formation

Related Papers

Rhodius Noguera

Bayanihan is a salient pre-and-post-colonial organic community pedagogy in the Philippines. It captures the lifestyle, consciousness, decision-making, and character of Filipino communities. The Filipinos generally understand it as a community collective positive relationship and voluntarism by which community members volunteer to help each other to address personal and communal needs. As a geographically and culturally fragmented nation, the practice of bayanihan is unique and diverse to each province. However, as a social resource, there is a dearth of studies that explored the capacity and potential of bayanihan in addressing perennial community problems such as poverty, violence, and ecological degradation. This article describes the author's more than a decade of collaborative work with Filipino communities as a researcher and psychologist. More specifically, it elaborates on the role of research in understanding how a community can utilize its indigenous strength to manage human and ecological challenges. It also highlights how scientific inquiry can strengthen the community awareness of their century-old pedagogy that persistently serves and protects community interest. It hopes to draw attention among Filipino psychologists and community social workers to continue to expand the potential of bayanihan in reconnecting the Filipino to a reliable community spirit.

Dave Avenido

This research aims to explore the concept of Bayanihan as conducere of the notions of Filipino Sakop and Filipino Religiosity that strongly manifest in man-made disasters and also the natural ones. The research will be divided into several parts. First, the writer will posit an operational definition of Bayanihan and its relation to the notion of Sakop in the context of Leonardo Mercado's analysis on the Filipino people and society. In it, Bayanihan is the term for the communal spirit of the Filipino which correlates with Sakop as the term for the interpersonal orientation of the Filipino people. Second, the writer will discuss Filipino Religiosity that harmonizes the sacred and profane while holding it distinct from one another. This implies the inseparability of religion to the life of the Filipino people to the point that it is incarnational. Third, the writer will attempt to show that Bayanihan calls the Sakop and Religiosity within the Filipino people in times of disasters. Scenarios will be given accordingly. Here, the writer does not argue that Bayanihan does not manifest in the everyday situations of other people. In fact, it does. However, the manifestation is stronger when disasters are present for it evokes the feeling within to help the others and to call for help to the Divine.

Yolanda G Ealdama

Social work as a profession in the Philippines emerged during the colonial era, as such it was heavily influenced by deficit and vulnerability perspectives. The early social work professionals who were educated in the United States became the first social work educators and relied on western perspectives. Social workers were saddled with rehabilitation and reconstruction efforts right after World War 2, that they glossed over the need to rediscover indigenous concepts and perspectives for the indigenization of the social work profession. Although the Filipino people have exhibited strengths through the years of colonization and disasters, it is only recently that strengths perspective entered the Philippine social work parlance via western reference books. This paper is an attempt to rediscover strengths perspective in the indigenous Filipino culture and use this towards a more culturally sensitive social work practice.

International Journal of Research -GRANTHAALAYAH

Dennis M. Bautista

This is a case study conducted in one of the rural barangays of Leyte. Anchored on the theory of collective effervescence, this study delved into an understanding of a long ago practiced tradition that still thrives even in present times. In synergy, these rural folks enthusiastically come together to solve a problem of any member of the community. Thus, this study has two major concerns: first is to investigate how and why the “pintakasi or bayanihan” spirit of the past still evident today; and second, to rediscover which aspect of the “pintakasi or bayanihan” spirit and the ancient Filipino value hold true in contemporary times. Such queries were answered using a qualitative research approach specifically the ethnographic method in gathering data coupled with a face-to-face interview with ten (10) respondents who were the community officials and elders of this said barangay to discover their social activities and values. As revealed in this study, the rural folks continuously obse...

Maryhill School of Theology Review

Lawrence Santiago PEDREGOSA

The article conceptualizes a popular-theological anthropology of bayani (hero/patriot) in the context of Overseas Filipino Workers’ (OFWs) sacrifices and difficulties abroad. It shows the parallelism between Filipino popular religiosity (e.g. Hesus Nazareno and Santo Entierro) based on the pasyon narrative and the Filipino labor migrant experiences of their vulnerabilities brought by practical paradoxes to give love to their left-behind families in the Philippines. Their expressions of love and sacrifice is akin to a bayani who also performs sacrifices and honorable deeds to promote the welfare of the community, both in the local and national sense. It also shows how the Messianic tradition which Jesus of Nazareth embodied is culturally expressed in the Filipino bayani tradition. In other words, OFWs, who are recognized as mga bagong bayani (new or modern-day heroes/patriots) through their love as sacrifice, express the Messianic tradition embodied by Jesus of Nazareth.

Randy Gonzales

of a Dissertation Submitted to the Graduate School of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy

Regina Galigao

This study analyzes the content of the selected Cebuano folklore which primarily depicts the original values of the Filipinos. This study used the interpretative-appreciative-analytical method in examining the values delineated in Cebuano Folklore. The tools used for interpretation and analysis were gathered from selected areas in Cebu. The study identified the common Filipino values that reflect the ideal way on how Filipinos value family, community, and profession. These original values are strongly intuited and expectedly gleaned in the four categories of folklore being studied such as: (a) folktales; (b) folksongs; (c) riddles; and (d) sayuings/proverbs.

Kaisipan 1 (1)

Rolando M Gripaldo

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.

Alfred W McCoy

Kritika Kultura

Oscar Campomanes

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Ano ang Bayanihan? Kahulugan at Halimbawa

Sa kultura ng Pilipinas, may isang salitang nagbibigay buhay sa diwa ng pagkakaisa at pagtutulungan.

Ito ay ang “ Bayanihan .”

Sa artikulong ito, ating tatalakayin ang kahulugan ng bayanihan, ang mga halimbawa nito, at kung paano ito nagpapakita ng diwa ng pagkakaisa sa ating bansa.

Mga Nilalaman

Ano ang Bayanihan?

Ang bayanihan ay isang tradisyonal na kultura sa Pilipinas na nagpapahayag ng diwa ng pagtutulungan at pagkakaisa sa panahon ng pangangailangan.

Ito ay naging bahagi ng kultura ng mga Pilipino mula pa noong sinaunang panahon at nagpapatuloy hanggang sa kasalukuyan.

Ito ay maaaring isagawa sa pamamagitan ng pagtulong sa isa’t isa sa mga gawain tulad ng pag-aayos ng bahay, pag-aani, o paglilipat-bahay.

Ang konsepto ng bayanihan ay nagmula sa salitang “bayani,” na nangangahulugang isang taong handang magbigay ng tulong at sakripisyo para sa kapwa.

Ipinapakita nito ang kahalagahan ng pagkakaisa at pagtutulungan sa panahon ng krisis o anumang pangangailangan.

Ito ay isang halimbawa ng kung paano nagiging matagumpay ang mga Pilipino sa pagharap ng mga pagsubok sa buhay.

Halimbawa ng Bayanihan

1. pag-aayos ng bahay.

Isang halimbawa ng bayanihan ay ang pag-aayos ng bahay ng isang pamilya.

Kapag may kasalukuyang proyekto ng pag-aayos ng bahay, maraming kamag-anak at kaibigan ang nagmamalasakit na nag-aalok ng tulong.

Ito ay nagiging isang pagkakataon para magkasama-sama ang mga tao at magkaisa sa pag-aambag ng kanilang oras at lakas para matapos ang proyekto.

2. Pagtutulungan sa Pag-aani

Sa mga rural na komunidad, mahalaga ang pag-aani ng mga magsasaka.

Sa panahon ng pag-aani, maaaring makita ang mga tao na nagkakaisa upang mas mapabilis ang pag-aani ng mga pananim.

Mula sa pag-aararo ng lupa hanggang sa pag-aani ng mga prutas at gulay, ang bayanihan ay nagpapakita ng masusing koordinasyon at pagtutulungan ng mga miyembro ng komunidad.

3. Pagtulong sa mga Sakuna

Sa panahon ng mga sakuna tulad ng bagyo, lindol, o baha, nagkakaroon ng masusing pagtutulungan sa mga apektadong lugar.

Maraming volunteers at organisasyon ang nagmamalasakit na nag-aalok ng tulong sa mga biktima.

Ito ay isang malinaw na halimbawa ng bayanihan, kung saan ang iba’t ibang sektor ng lipunan ay nagkakaisa upang magbigay ng tulong sa mga nangangailangan.

4. Pagtutulungan sa mga Pista

Sa Pilipinas, may mga tradisyonal na pista o kasiyahan sa mga lokal na komunidad.

Ang paghahanda para sa mga ito ay nagiging pagkakataon para sa mga tao na magtulungan.

Mula sa paggawa ng mga kakanin hanggang sa pag-aayos ng mga paligsahan, ang bayanihan ay nagpapakita ng pagkakaisa ng mga tao sa layuning magkasiyahan.

5. Pagtulong sa mga Proyektong Panlipunan

Mayroong mga proyektong panlipunan na kinapapalooban ng diwa ng bayanihan.

Ito ay maaaring mga proyektong pang-imprastruktura tulad ng pagpapagawa ng tulay, paaralan, o mga proyektong pangkalusugan.

Sa mga ganitong proyekto, nagtutulungan ang mga lokal na komunidad upang maisakatuparan ang mga ito, kung saan ang bawat isa ay nag-aambag ng kanilang kakayahan at resurso.

Diwa ng Pagkakaisa

Ang bayanihan ay hindi lamang isang tradisyon, ito rin ay nagpapakita ng kahalagahan ng pagkakaisa.

Ipinapakita nito na sa oras ng pangangailangan, ang mga Pilipino ay handang magtulungan para sa ikabubuti ng lahat.

Sa pamamagitan ng bayanihan, natutunan ng mga Pilipino na magkaisa, magmahalan, at magkaruon ng malasakit sa kanilang kapwa.

Ito rin ay nagpapakita na ang pagtutulungan ay may malalim na kahulugan sa kultura ng Pilipinas.

Hindi ito limitado sa pagtulong sa pang-araw-araw na gawain kundi naglalabas ito ng diwa ng pagkakaisa at pagmamalasakit para sa kapwa.

Ito ay nagbibigay saysay sa konsepto ng “bayani” sa Pilipinas, na ang isang bayani ay hindi lamang ang naglalaban sa digmaan, kundi pati na rin ang nagmamalasakit sa kanyang komunidad.

Bayanihan sa Kasalukuyan

Sa kasalukuyang panahon, maaaring isipin ng iba na ang konsepto ng bayanihan ay nawawala na dahil sa modernisasyon at urbanisasyon.

Gayunpaman, maaaring masabi natin na ito ay patuloy na buhay sa iba’t ibang paraan.

Sa social media, makikita natin ang mga kilalang hashtag na #Bayanihan, na nagpapakita ng pagtutulungan at pagtulong sa mga nangangailangan.

Maraming online fundraising campaigns at volunteer organizations ang nagpapakita na ang diwa ng bayanihan ay nariyan pa rin sa kabila ng pagbabago ng panahon.

May mga lugar rin sa Pilipinas, lalo na sa mga rural na komunidad, na patuloy na ipinapamalas ang tradisyonal na bayanihan sa pamamagitan ng pagtutulungan sa mga gawain tulad ng pag-aani at pag-aayos ng bahay.

Pagpapahalaga sa Bayanihan

Ang bayanihan ay may malalim na kahulugan at kahalagahan sa kultura ng Pilipinas.

Ipinapakita nito ang diwa ng pagtutulungan, pagkakaisa, at pagmamalasakit sa kapwa.

Sa pagtutulungan ng mga Pilipino, nagiging mas madali ang pagharap sa mga pagsubok at krisis.

Hindi dapat kalimutan ang kahalagahan ng bayanihan sa pag-unlad at pag-unawa ng ating lipunan.

Ito ay isang halimbawa ng kung paano tayo dapat magmahalan at magtulungan upang mapaunlad ang bansa.

Dapat nating ipagpatuloy ang tradisyon ng bayanihan at itaguyod ito sa mga susunod na henerasyon.

Sa huli, ang bayanihan ay hindi lamang isang tradisyon kundi isang buhay na halimbawa ng diwa ng pagkakaisa at pagtutulungan ng mga Pilipino.

Ito ay isang alaala na dapat nating yakapin at ipagpatuloy para sa ikabubuti ng ating bansa.

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bayanihan essay english brainly

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Essay on Bayanihan

100 Words Essay on Bayanihan

The Origin of Bayanihan

Bayanihan Today

The Value of Bayanihan

250 Words Essay on Bayanihan

Bayanihan in Modern Times

Importance of Bayanihan

500 Words Essay on Bayanihan

The Importance of Bayanihan

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Bayanihan: Filipino Unity and Cooperation Across Time and Terrain

The Tradition of Bayanihan: More than Physical Lifting

Bayanihan in the Digital Age: A Modern Case Study

BAYANIHAN: Ang Diwa ng Pagtutulungan sa Kultura ng Pilipino

Mga Nilalaman

1. Pagkakaisa

2. Pagtutulungan

3. Malasakit sa kapwa

4. Katatagan

5. Pagpapahalaga sa kultura

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A Rome of Our Times

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Bayanihan ng mga Pilipino

Ano ang bayanihan?

Magandang Bunga ng Bayanihan

Ano ba ang nangyayari kapag walang bayanihan?

Bakit tayo nagbabayanihan?

Mga Halimbawa ng Bayanihan

Paano ba maglunsad ng bayanihan?

Linawin kung ano ang gusto mo.

Maghikayat nang mga maaring maging kasama.

Ang bawat mahusay na pagkilos ay bunga ng matinong pagpaplano.

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Fever dream (I want to stay)

Pagsulong sa kabila ng pagsubok

Stay with me till the sun sets and we rise together

Life goes on… and we will not stop pushing for a better tomorrow. Not now, not ever.

Bayanihan In English Translation – Bayanihan Meaning In English

Table of contents

Halimbawa ng Bayanihan :

What is Bayanihan meaning in English? (Community spirit Meaning)

Bayanihan Synonyms ( Community spirit Synonyms)

For Other Tagalog English Translation

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Why is Bayanihan Important in this Time of Pandemic?

Bayanihan alleviates people’s suffering

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