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O THER
INTERESTING ARTICLES
Pearl
of the Orient Seas
by Clarence Henderson
A
Few of My Favorite Things
by Rob Faraone
Relatively
Speaking
by Ambeth R. Ocampo
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Growing
up is a difficult process and psychologists say that in a family of
three, it is the middle child who has- trouble coping. The eldest
is given much responsibility and the youngest all the attention. Thus,
the middle child should give in to the bullying of the eldest and
the whims of the youngest. He wonders why the toy he always wanted
is given to the bunso as soon it whimpers, or why the bunso is never
scolded as harshly as he is. The middle child wishes that he was older
than the teasing brother and nagging sister.
All these
factors come into play in a child's development and despite all
the theories of Western psychologists like Dr. Spock, there is more
to kinship in the Philippines than meets the eye. There is more
to kuya and ate than simply a term with no equivalent in English.
Beneath. it lies a whole sociological structure.
E. Arsenio
Manuel's Chinese Elements in the Tagalog Language traces the origin
of Tagalog words loaned from the Chinese. For example, the familiar
kuya which everyone believes to be Filipino is actually the joining
of two Chinese words or syllables ko (elder brother) and a (a word
which denotes kinship). A (kinship) and chi (elder sister) is the
origin of the Kapampangan atse, or atsi, meaning elder sister from
which the Filipino ate is derived.
In some Philippine
homes which retain a strong Chinese influence, family members address
each other in specific terms which denotes sex and the seniority
of a family member up to the fourth degree. Some of these terms
have been used in such a way that the user believes the terms are
Filipino. Kuya is always reserved for the eldest brother, but in
Philippine usage, the term is used to mean an elder brother, but
not necessarily the eldest. This is the difference between Philippine
and Chinese usage. The second (di) brother (ko) is simply called
diko. Names and nicknames are not appended to the terms because
they are 'self-explanatory. Third (sang) brother (ko) is called
sangko; and the fourth (sti) brother (ko) is called siko. For the
females, ko is simply replaced with chi which means elder sister,
thus the eldest sister is the ate or atse; the second (di) sister
(tse) is called ditse; the third (san) sister is the sanse; and
the fourth (si) sister (tse) is called sitse.
It would
seem that Filipino does not have the equivalent kinship terms, but
the sociological implications of kinship is the same as the Chinese.
Elders are to be respected at all times, to the point of kowtowing.
The youngest in the family is seldom punished; instead, he or she
is tolerated to the point of being spoiled. Brothers are given priority
over sisters: Sisters serve their brothers.
The amount
of deference and authority accorded a brother or sister is in direct
proportion to his or her age. The older he, or she is, the more
respect and authority is accorded to him or her. Isn't the eldest
-brother the padre de familia in the absence of the father, and
the eldest sister the surrogate mother when the real one is absent?
In some families, inheritance is divided according to age, with the
eldest getting more than the rest, or at least having first crack at
choice properties. More often than not, inheritance is determined by
one's closeness to the donor-parents, but favoritism in a Filipino
home is connected to a child's sex and age. Fathers usually dote on
daughters more than their sons, who, get their share of lopsided
attention from their mothers. The unico hijo or unica
hija, only boy or only girl, is also the favorite of both parents,
but the proceeding rule still applies. Generally, the spoiled brat
almost always is the youngest in the family. This family closeness
and the intricate structure built on authority and age is one facet
of the Filipino psyche which is very Chinese, and it goes deeper
than just the kinship terms.
While there
is a title reserved for the eldest child, there is also a Chinese
term reserved for the youngest boy, totoy. Literally translated,
it means "foolish son" and is an endearing term for a
small boy. From this comes the Filipino variations: ato, atoy, toto,
and ito. This isn't just a term, however. It is also a license to
be mischievous. Isn't the bunso the center of attention and the
test of one's patience? If the bunso breaks something or does, something
wrong, he or she is punished but never spanked or scolded as harshly
as an elder sibling. The rationale for this is that the bunso should
be given a chance because "he is young and doesn't know what
he is doing."
THE LATE
NATIONAL ARTIST Guillermo Tolentino agrees with Manuel regarding
the Chinese kinship terms adapted into the national language, but
in his book, Wika at Baybaying Tagalog, he proposes many interesting
etymological theories on Tagalog kinship terns.
Kapatid is
the joining of two words ka and patid, meaning cut apart or disconnected
from a common point. The Kapampangan term for kapatid-kaputol-is
more graphic, since it denotes a portion cut from something. This
graphically shows that a brother or sister came from the same womb
or the same mother. Kapatid/kaputol make one thing of the umbilical
cord from which we are cut at birth. In the old Philippine script,
the symbol for ka means "to join together" and is said
to represent the two pieces of bamboo joined together. It is interesting
to note that kapatid only means a pair, while magka-ka patid (doubling
ka) means more than two siblings.
People in
the city whose minds have been poisoned by anticommunist propaganda
think that Ka Lucas and ka Millie are Leftists in the New People's
Army or members of a militant labor union. Ka does not only means
"to join," it also is a prefix which denotes brotherhood.
Perhaps it can be seen in the same way that Russians use comrade.
Ka is the shortened form for "kapatid na " plus a name,
say Lucas, which thus becomes Ka Lucas. Kaka, a word for deference,
is reserved for the eldest in the family, be it a brother or sister.
Tolentino connects. this to kakang gala, which is the first
extraction of milk from grated coconut. Kaka without the name or
nickname of the person means that he or she is the eldest in the family.
The younger sibling attach ka to the name of their elders to stress
age and consequently; to show respect.
Never does
a Filipino address an elder, much less a parent, on a first name
basis as Americans do. To hell with Doctor Spock! Respect, for elders
is part of Asian life and it shocks many Filipinos to see American
children pat their parents on the back and call them by their first
names. A child who does this in a Philippine household will be beaten
black and blue for being disrespectful. Corporal punishment, though,
is varied due to the .belief that a child should be hit only on
the buttocks or on the hands. Don't we hear stories of children
made to kneel on rock salt or mongo beans?
If you don't
use kuya, ka or kaka, you can use manong for an elder brother or
elder male, and manang for a female. This term frequently used
by the llocanos comes from the Spanish hermano (brother) and
hermana
(sister). Centuries of Spanish domination have left many loan words
in our language. Lolo (grandfather) and lola (grandmother) were
derived from the Spanish abuelo (grandfather) and abuela (grandmother).
From this the variations came, like agwelo, agwela, lelong, and
lelang.
Tolentino's
hypotheses are made more interesting by his research and
treatise on the word "poon", the word for "lord," which
is the source of the familiar .word for respect. "Opo," is said to
be a contraction of "O-poon," which shows deference to
a lord or master.
The term
for grandfather, apo, is a contraction of ama-poon, and the word
for grandmother, impo, comes from ina-poon. The grandchildren, or
apo, comes from anak-poon. In his day, Tolentino was ridiculed for
these theories, but half a century has passed since his book was
published and no one has come up with alternative etymological theories.
Tolentino could have been right all along.
NEPHEWS AND
NIECES are treated like one's own children in Philippine society.
Only one term covers the children of brothers and sisters, nephews
or nieces-the word pamangkin which is supposed to have come from
the phrase Para namang akin (like my own).
This is bolstered
by the fact that some people refer to uncles as tata, tatang, or
sometimes, tatay. Aunts are called nana, nanang,or inang. The difference
here is that if you simply call somebody tata, you mean your real
father. If you add the person's name to this, you mean an uncle.
Thus, ang tata ko is not the same as ang Tata Pedro, because the
former means "my father" and the latter "my uncle
Pedro." An uncle is referred to as an amain. Uncles and aunts
are called by their names with a prefix to show this relationship.
Amang Gorio and Inang Ester are said to have come from inaaring
tunay na ama/ina.
One's family
grows through intermarriage, but one "extension" which
does not require consanguinity is through baptism when people become
kumpare and kumare. By being the godfather/mother of a child, you
become cofather or comother to a child 'and you are morally obligated
to take care of the child in the event that the parents cannot do
so. The godchild is thus referred to as inaanak The godfather is
called ninong, while the godmother is called ninang, both from the
Spanish padrino and padrina.
Everything
is made more complicated by the "extended" family. In
Philippine society, even children of close friends are treated like
nephews arid nieces. In order to stress this closeness children,
especially in mote modern society, are told to address friends of
their parents as tito or tita. Both from the Spanish do meaning
uncle and tia meaning aunt, these later gave rise to tiyo or tiyong,
and tiya or tiyang.
Everything
is made more complicated by the "extended" family. In
Philippine society, even children of close friends are treated like
nephews arid nieces. In order to stress this closeness children,
especially in mote modern society, are told to address friends of
their parents as tito or tita. Both from the Spanish tio meaning
uncle and tia meaning aunt, these later gave rise to tiyo or tiyong,
and tiya or tiyang.
Some of Tolentino's
plausible but seemingly unbelievable etymological theories include
the following:
Half-brothers
or half-sisters are called kapatid sa ama or kapatid sa ina, which
clearly specifies the source of the relationship, whether it be
one's mother or father.
Cousins are
called pinsan from the child talk pisan, which means samasama or
altogether under one roof. This refers to many Philippine homes
where families all live together in the same house, literally under
one roof, pisan, so when one clan lives together, everyone, from
the grandfather' to the cousins, see each other. In more urban places,
large families are in "compounds" instead of one house.
The addition of "n" to pisan is accidental according to Tolentino, but he says that it could mean
pininsan, Thus resulting in pinsang buo (first cousin), pinsang
makalawa (second cousin), and pinsang makaitlo (third cousin).
When a woman
(babae) consents to marry her boyfriend (lalaki), they are "joined"
by matrimony and so their parents by this marriage become related. They
become in-laws, or magbabalae. This union between man and woman
is the cause of the relation. Babae plus lalaki results in balae,
which is the term for the parents of one's son-in-law or daughter-in-law.
The parent-in-laws
are called biyanan, or now. spelled as biyenan. The father-in-law
is called biyenan na lalaki and the mother-in-law is called biyenan
na, babae. Tolentino says biyenan comes from biyayang binayaan;
loosely translated as blessings which were given away. This has
reference to the parent-in-law's children who are believed to be
biyaya, or gifts from heaven. When the parents give ,their consent
and blessings to the marriage, they give up their child, their biyaya,
which, becomes their biyayang binayaan. Perhaps this explains why
stereotype inlaws or biyenans like Dely Atay-atayan in "John
en Marsha" are cranky to each other. It was difficult for them
to give up their "blessings," or biyaya.
The manugang
is the daughter- or son-in-law. To be more specific, manugang na
babae is daughter-in-law and manugang na lake is the son-inlaw.
Tolentino says that manugang is connected to biyanan in that the
parents give to this person their "blessing" or biyaya
(their child) with whom they are free to live, so manugang comes
from the phrase maalam umugit ng biyayang binayaan. The complicated
etymological analysis delves into ancient Philippine script and
is as complicated as the phrase itself.
Before marriage,
the groom or bride always fishes for "a second opinion"
from friends and relatives. It is said that when, they ask their
brothers what they think of the prospective husband or wife with
"Pakakasalan ko ba si. . ? " (Should I marry him?) The
swift reply is ba ayaw! from which comes the term bayaw to mean
brother-in-law. It does make an interesting story, but it doesn't
give any clues to the origin of hipag, which means the sister of
one's spouse.
More complicated
is bilas, which is the husband of one's sister-in-law, or the wife
of one's brother-in-law. This complicated term for brother-in or
sister-in-law stems from the root word nagkaPILA-S or "peeled.
from," meaning that, you are related to people who are "connected
to each other by :blood."
Some of the
terms we seldom hear except in old Tagalog reruns on afternoon TV
include anak sa Iigaw, which means a child born of lovers who did
not get marred. Anak sa pagkadalaga is the child of a rape victim,
or a woman who is not married. Anak sa tabing bakod is the child
of a promiscuous, woman who doesn't know who the father of her child
is. Last is all-too-familiar putok sa buho, the child whose parents
are unknown even to its foster parents. This has reference to the
first man and woman in Philippine legend, Malakas and Maganda who
-came from nowhere but a split bamboo. From all of these, we see
how rich and complicated the national; language can be. If we can'
take more time off work to analyze Filipino words, we will probably
understand our lives, our families and ourselves better.
(27 April
1986)
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