T owa ward rds s N ew Filipino I de dentity: ntity: A prelude on Constantino’s N ationalist Philosop Philosophy hy of of Culture Culture
Alfred James A. Ellar D ecember ecember 2005
ABST RACT Constantino’s main contribution in the field of philosophy and social science is his advocacy of nationalism, which is actually his counteraction to the pervasive colonial consciousness of the Filipino people during his time. As a response to this deprivation caused by Spaniard and American colonization, he proposes a ‘ counter consciousness’ in order to recuperate the confused confused ide identi ntity ty of the Fil Fi lipino pino due to thei heir pas passive adherence dherence to wes we stern cultur cul ture e and pre pref erence rences. I n the t he light li ght of this thi s counter counter consciousne consciousnes ss, which whi ch is al also technically termed as “ nationalistic consciousness ,” ,” this thi s pape paperr is i s sought to establi establis sh a kind ki nd of philosophy of culture that reflects Constantino’s ideas on nationalism and its cultural implications towards the discovery of new Filipino identity. In order to arrive at the desired purpose purpose of this his rese research, the the rese researcher cher uses uses an int interpretati rpretative-hi ve-histor storiical cal method, i.e i .e., ., he utilizes the existing literatures, both primary and secondary sources, which deal on the aforementioned topic as the basis of any given proposition in this paper. At the end of this preliminary inquiry, the paper will try to answer some of the questions such as: (1) how nationalism is related to culture to form a identity; (2) how Constantino conceived a culture in reference to his philosophy of nationalism; (3) how Constantino envisioned a culture that has at least a minimum diverse western preference to give greater opportunity for endorsement and provisions for national consciousness towards national identity; and (4) how a culture of Filipino with national consciousness leads to a new Filipino identity.
I ntroduction ntroduction The Filipino colonial experiences for nearly 400 years since the time of Spanish colonization until present reveal their status of a ‘damage nation,’ because of the difficulty of identifying the real Filipino in the milieu of human history. The history reveals that the Filipino nation has always been merely a footnote of other nations that which without the latter, Filipinos seem to lose their referential position. The cultural life, the total concrete concrete expr expre ession of every Fili Fil ipino’s pino’s way way of living ving and al all its as aspects, pects, has has bee been ide identi ntiff ied in in the point point of view of other cultures particularly the western cultures – Spanish and American cultures because of their pervasive influence in almost all domains of Filipinos’ life . As Mauro Muňoz Jr. puts it (1995:53): The fi f inal nal resul resultt of thes hese cult cultural ural domina domi natitions ons by Spai pain and and Ame Ameri rica ca is a “ dama damage culture” cult ure” – a culture culture whose whose eleme ments nts are are not we welll-integ -i ntegrated; rated; a nati nation-sta on-state te with with differing cultural orientations, opposing each other; an industrial, western, urban culture and agricultural, oriental, rural culture; a cultural majority and a culture of minority…. The long suffering and poverty that the Filipino people are enduring now is the result of this ‘damage culture’ and the lost of their identity is the by-product of inculcated colonial mentality and preferences by the colonizers that perpetuates until the present time, though it has been transformed into a neocolonial breed. I ts concrete concrete ef ef f ects in the t he pre present Phil Philippine ppine conditi condit i on are are the miseduca miseducation, ti on, politi poli tica cal oppress oppression and and economic conomi c depende dependency. ncy. He H ence, nce, the the task of a cultur cult ura al strug struggle gle in thi t his s count countrry must must be based on an inti int ima matte and concrete concrete knowledge knowledge of Phili Phil ippine rea reality,[ li ty,[ tha thatt is i s, in educa educationa ti onall, politi poli tica cal, and economic domains.] We cannot apply blindly the experience of other nations [in behalf of our own experiences as a disintegrated nati nation] on] (Constanti (Constantino no 1977:12 1977:121). 1). I n orde orderr to t o renovate this thi s dama damage ge cultur cult ure e and gain new new ide ident ntiity, Const Constanti ntino propose proposes s a counte counterconsci consciousness ousness or wha whatt is i s known known as as nat national consci consciousne ousness ss to combat combat coloni col onia al consci consciousness. ss. According ccordi ng to Constantino, the initial step must be the study of the dynamics of intellectual colonization in all its aspects which becomes the matrix of Filipino colonial mentality. When the root cause is already located, eventually liberation will follow accompanied by proper evolution and dissemination of counter-consciousness among Filipino people by the Filipinos themselves, and not by other nations who see the Philippine condition in a distance perspective apart from what the Filipinos are actually struggling for recovery. At this stage of recovery, therefore, Constantino believes that the object of the cultural struggle is to free the minds of Fili Filipi pinos nos f rom the t he colonia coloni al bondage bondage. It I t seeks prima primari rilly to propa propaga gate an a anti nti-col -colonial onial consci consciousne ousnes ss which which will wil l be an indispensable tool in constructing a new [Philippine] reality (1977: 121). Positing this struggle for new reality through valuation of authentic culture of Filipinos, hence, what is needed is a culture of nationalism or a nationalist culture. This kind of culture is imbued with the spirit of nationalism. Nationalism is primarily a spirit of love that provokes an individual or group of individuals to live, work, and struggle for a common national interest, and invites them to spend themselves as essential parts for the total development and full realization of a nation. Culture, on the other hand, is generally understood as a way of life of the people with learned and shared patterns of thinking, feeling and acting to solve olve the biolog biol ogiical and soci social proble probl ems in the t he proces process of becoming becoming full f ully y human. human. In I n thi t his s se sense nse, nati nationa onallist culture cult ure ca can be vie vi ewe wed d as as a spiri piritt of love f or a nation ti on through through sha shared red lif li f e in common nationa ti onall interes i nterest. t. I n relation to this view, quoting in length Constantino’s concept of national culture, therefore (1977:113): What What then is the conce concept pt of a nati nationa onall culture cultur e? I t is not the t he glory glory of the pas past of which there is little. It is not only folklore; it is not only a revival of tradition. Above all it is the summation of the needs of the people, the description of their past and present condition, an expression of their values, thoughts and emotions, the depiction of their historic struggles to liberate themselves. True national culture is inextricably linked to the people’s needs, ideas, emotions and practices....
I t is true that the the poverty [a [and cultural cult ural depriva deprivatition] on] of the mas masses is a ma majjor caus cause e of the povert poverty y of their culture. cult ure. But thi this s poverty bre br eeds its own dynamic dynamic as it transforms the feeling of deprivation into desire to negate the condition itself. This process in turn develops its own forms of expression and action which if crystallized and systematized become the matrix of a people’s culture…. This Thi s concept of Constanti Constantino no re regarding rdi ng cul cultur ture e will wil l be the guiding guiding idea idea in this thi s pape paperr ttoge ogether with wi th his hi s conce concept pt of nationalism. His concept of nationalism will be the ground by which Filipino identity is stood, while his concept of culture will serve as the background by which the Filipino identity is situated. Similar in a theater play in which the actors act according to the stage milieu. Accordingly, this paper is sought to establish a kind of philosophy of culture that reflects Constantino’s ideas on nationalism and its cultural implications towards the discovery of new Filipino identity. At the end of this preliminary inquiry, the paper will try to answer some of the specific questions such as: a. how nationalism is related to culture to form a identity b. how Constantino conceived a culture in reference to his philosophy of nationalism? c. how Constantino Constanti no envi envisioned sioned a cult culture ure that hat has at le l east a mini minimum mum dive div erse west western pre pr ef erence to give greater opportunity for endorsement and provisions for national consciousness towards national identity? d. how a culture culture of Fili Filipi pino no with wit h nati nationa onall consci consciousne ousnes ss leads leads to a new new Fili Fil ipino pino identi identity? ty? Hence, this study will be primarily essential in elaborating the thoughts and ideas of Renato Constantino regarding nationalism as being applied in the concept of culture in the context of Philippine society. Secondly, this paper will be of great help to clarify the idea of nationalism not as mere abstract concept, but more so as a necessary actual lived experience of the Filipino people if authentic national identity is to be achieved. And thirdly, this will be beneficial for dissemination of consciousness among Filipino people about the value of national integrity thereby improving the way of living of the people towards economic progress and political liberation. Moreover, the main thrust of this research is to develop a nationalist culture in the perspective of philosophy rather than in sociological or anthropological perspectives, hence, there will be no statistical treatment to be presented in the analysis of accumulated data. Thus, this paper is pure interpretative-philosophical research. Consequently, the focus of this paper is basically the concept of nationalism of Constantino as it is being integrated with the concept of culture thereby developing a nationalist culture; and it will try to present the nature of the possible nationalist culture of Constantino. Finally, in order to arrive at the desired purpose of this research, the researcher used an interpretativehistorical method, i.e., he utilized the existing literatures, both primary and secondary sources, which deal on the aforementioned topic as the basis of any given proposition in this paper. Constanti Constantino’s no’s Philos Philosophy ophy of of N ationalis ationali sm Constantino has been known as one of the forerunners of Philippine nationalism together with Senator Claro M. Recto. His eloquency in uttering the nationalist ideology gives new vision to recover the national identity of the Filipinos which has been damaged because of colonization of Spaniards and Americans. The colonial period has implanted in the Filipino people the preferences to western culture – a colonial consciousness. The prevailing Filipino consciousness is a captive consciousness since the colonizers have taught the Filipino through religious instructions, miseducation, and political orders to be subservient to their own will and interest. As Gripaldo puts it: the consciousness that developed among the people, according to Constantino, during Spanish and American colonial eras was captive, in the sense that it was shaped and tailored to the needs of the colonizers (2004: 172).
I n order to t o understand understand Consta Constanti ntino’s no’s nati nationa onallism, accordi according ng to Gri Gr ipal paldo, there is a nee need to to study the two dimensions of Constantino’s works, i.e., psychological and economic. Psycho Psychological logical D imens imension ion Colonial Consciousness I n the the initi nitia al phas phase of the Spani panis sh a and nd America Americans ns coloniza coloni zatition, on, they did not immedi mmedia ately impos i mpose e thei thei r harsh harsh coloni colonia al bur burde den n to the the nat natives. ves. Instea I nstead, they rat rather her est establi bl ished an an amica micabl ble e relationship lati onship and intr int roduced oduced new new instructions (religious and educational) as their modus operandi in order to avoid any trace of suspicion about their abusive interests. To amplify this relationship and to win the confidence of the natives, the Spaniards, particularly the friars, exposed them to religious instructions and converted them to their Christian religion. As a result, the natives became religious fanatic, docile and illiterate that they merely obeyed orders and observed rituals even without deeper internalization of what they were following (remember that Spaniards did not taught the natives their own language and mass celebrations were said in Latin). Religious teaching became the rulers’ unquestionable dogma that made the native subservient to their will rather than consoling words for authentic Christian conversion and religiosity. Christian faith in God turned to be an oracle of Spanish stint to capture the natives’ frail consciousness. On the other hand, the Americans colonial strategy was through exploitation of educational system of the Filipino. Whereas the Spaniards did not teach the native their own language, the Americans used their language in order for the Filipinos to be compliant to their own will. The more the English language was used in educational instructions, the more they become submissive to American colonial preferences so as to make the Filipino the leading consumers of their product – consumerism. Moreover, miseducation of the Filipino can can al also be in the the f orm of dis distort tor ted his hi stori tor ical cal f acts in which whi ch the Ameri America can na appe ppea ared to be the heroes heroes of the the Filipino people against Spaniards. The Americans likewise manipulated the political military arena by making the Philippines their extended military camps in the eastern world. Thus, the ef ef f ect of this his is a consciousne consciousnes ss that that is i s not founde f ounded d in in nati nationa onallistic ti c perspe perspecti ctive. ve. It It breeds breeds to what is is known as a “ colonia coloni al me mentali ntality.” ty.” Colonia Coloni al me mentali ntality ty is is a type of consci consciousne ousnes ss which which is fore for eign-orie gn-ori ented (Gr (Gripal paldo 2004:173 2004:173). ). There here is, hence, hence, a nee need to have a counte counter consciousness consciousness that hat wi willl fi f ight coloni colonia al consciousness. N ati onalis onali st Consc Consci ousne ousnesss Constantino believes that in order to rehabilitate the colonial condition of the Filipino, nationalist consci consciousness ousness is nece necess ssary. Accordi According ng to Constantino Constanti no (1978b:292-294) (1978b:292-294) the there re ar are f our ra r anks of nationali nationalists sts in regards to their conscious participation for national struggle: (1) fair weather nationalists, faddists , or or poseurs wh poseurs who o only pay lip service to the cause, and who rather do harm than good for the national interest since they are more incline to betrayal; (2) emotional nationalists who have greater emotional loyalty rather than their understanding to the real cause of struggle for national liberation; (3) purely intellectual nationalists whose understanding are merely intellectual level, however, empty of action to materialize their ideas and so resort to status quo.; and (4) genuine nationalists who nationalists who have sufficient understanding of the cause, self-dedication and have the willingness to sacrifice the personal interest in the place of national interest. Economic Dimension Economy is crucial in improving the quality of living of the people as well as in stabilizing the micro-scale internal socioeconomic condition of a country. Externally, the economy is the financial generating
component of a country that sustains the interaction to other country. These roles of economy, however, are vulnerable to those powerful capitalist economies of the First World countries, since in some extend the economy of Third World countries rely to the assistance coming from these capitalist economies. Consequently, these capitalists take advance this weak point of small economy since they can dictate, impose or control certain agreement that indirectly conforms to their demands. Further, the main goal of these capitalists economy, primarily of the United States, during the post war was the inte int egrati gration on of the capi capitali talis st worl wor ld into int o a cohesive, cooperati cooperative ve system. ystem. Af ter ass assisting sting the oth othe er Europea European n allies, United States sought to control the economy of the Third World to insure the steady supply of raw material (Gripaldo 2004:174). The Third world would eventually become not only the source of raw material but also the chief consumers of the finish products thereby making the Third World as the arena of the supply upply and dema mand nd of the t he First Fi rst World. Worl d. As a result ult of this his f oreign cont control rol,, the Phili Phil ippine ppine economy suff ers mass poverty and underemployment as by product of its neocolonial status. N ationalis ationalistt E conomic nomic A lternative lternative The Third World economy from the period of colonization of various European countries until the present is mostl mostly y control contr ollled by for fore eign ca capitali pitalis sts. In I n part partiicular, the these se capi capitali talis sts have have ma made the Phi Phillippine ppine economy their economic empire both the source of raw materials, consumers of their product, and stockroom of their obsolete technology. As a result, Filipino people become workers as well as commodities in their own country. They work directly for the foreigners in locally based foreign companies, and the benefit they can get for their family is mere by-product. Hence, diversity of personal interests is inculcated among Filipino proletariat, and that which makes the over all national interest suffers. Constantino, as counteraction to this economic condition, summons for an authentic nationalism that is characterized by mass nationalism and anti-imperialism. Consequently, he recommends the dismantling of the American bases, struggle for the national surplus and the unification of the various nationalist strata for a common cause (Gripaldo 2004:178). And as Gripaldo puts it: Philippine labor [economy] should forge itself for economic unionism at the national level and not just in the fragmented individual firms. Moreover, the nationalist movement for economic recovery must not begin itself with radical demands as its initial step. Rather, it must focus on the minimum demands such as restraining foreign capital to strengthen national capital, cooperation of both public and private economic sectors, and mass participation of common peopl people e. In I n thi this s sense, par participa cipattion tta akes its f orm orm in mass mass educat ducation to diss di ssemina minatte awareness f or na national economic consciousness. This task is primarily the government concerns and major consideration, and even a noble challenge for the government to espouse this nationalist alternative as a vision for economic progress. National economic progress, then, must initially begin with the people in their mass level – an upward evoluti volution on ra rather tha t han n downward downward impos i mposition. ti on. N ationalis ationalistt E thics thics In order to carry out into fulfillment this nationalist economic progress, nationalist ethics is vital. There are allot of nati nationa onall ethica thi call principl pri nciple es and practi practice ces s that can be assumed, umed, however, however, ethi ethica call principl pri nciple es menti ntioned oned hereto hereto are more rel related to economic conditi condition: on: one must must reject reject the status status quo as as s/ he off of f ers bett bette er alternative ternative for the current unwanted economic reality; one must give considerable preference in the public interests more than personal interests; and one must get rid of crab mentality and colonial mentality as well; and one must be cautious of personal consumption so as to preserve the proper allocation of national good and products. Constanti Constantino’s no’s N ationalist ationalist Philosophy Philosophy of Culture Culture Nationalism, as a sort of ideology of liberation, must primarily be conceived as an attempt to transform and to redirect consciousness that has been distorted by the colonialism. However, it must not rest only in a form of ideology; it must be extended in a shared actual life as its domain of perfection – culture.
An enduring lived-action and lived-experience over time and place in crystallized in culture. When people live the ideas of nationalism and continue the collective actions spring therefrom, it will give birth to a culture of nati nationa onallism. sm. There is no such such thing thi ng as ‘pure ‘pur e culture’ culture’ however, however, thi t his s does does not mea mean that it i t has has no ide identi ntity. ty. The T he relation of actions coming from the interactions of history produces hybrid culture – a creative advance to novelty, but a hybrid culture is non-identical with other hybrid cultures, thus, in a sense, it has its own identity, and it is only identifiable in relation to other culture. I n thi this s sense nse, the the culture cult ure of nati nationa onallists is the one which which has has its its own identi identity ty since its its nationa ti onalli stic ti c character racter gives the identification to the culture. No national character is identical with other national character. If it does so it ceases its being national. Nationalistic culture is in itself an identity. This sort of culture is characterized by independence, self-determination and sovereignty, that is, independent of external compulsion of cultural imposition, self-determined in internal interrelations of the elements of culture, and sovereign in its resource management towards cultural enrichment. Synthe Synthetiti c Cult ure of F ili pino The colonia coloni alism in the Phi Phillippine ppines s convey conveye ed ince inces ssant ef f ects even even af ter the t he actual ctual coloniza coloni zatition. on. H owe owever, ver, the culture of the natives was radically altered, though not took its pervasive effects in the whole archipelago. I n the t he coming coming of we wes stern culture cult ure,, the colonizers colonizers vie vi ewe wed d its its exi exis sting ti ng cult culture ure incompa incompatitible ble to their heir ulte ult erior ri or motives moti ves.. I n this thi s sense nse, the col coloni onize zers rs imposed the cul cultture to the t he nati native ve though it was not f elt by the the nati natives ves in the initial encounter because it was in the guise of filial relationship. The native warmly accepted this relationship, however, blind of the disparaging intention of their western counterparts. Before the colonizers came in the in the archipelago, the natives were already enjoying cultural and societal prosperi prosperity. ty. I t had had its i ts own method of trading and and commerce, commerce, sys system tem of government government and educa educatition. on. When the Spaniards came they disrupted this prosperity by introducing their own way of culture which indirectly making the natives view their culture as obstinate and inferior comparing to that of the western nations. This cultural cult ural change change is perf perf ected when when the the nati natives ves we were re convert converte ed to to Chris Chri stia ti an re religion. In I n effe eff ect, the t he natives ti ves suffered religious fanatic, docile and illiterate of the real cause of believing in an Almighty God. God is, then, conceived as authoritative leader in the person of the friars rather than a passionate father. Religion became the ally of colonization. As Constantino puts it, instead of developing their initiative to improve their condition, the people were taught to regard suffering as a sign of God’s love and to rely on heavenly intercession rather than on their own efforts (1977:103). When the Americans came, they took the similar strategy – filial relationship, however, it was in another mode. Since the Spaniards appeared as enemy of the Filipinos, this became the opportunity for the American to exploit the Filipino history by making the Americans as agents of liberation. This exploitation was intensified when the Americans introduced their culture through the manipulation of educational system and maki ma king ng themse themselves the me ment ntor or of f reedom, reedom, indepe independence and democracy. democracy. Accordingly, Accordi ngly, schools turned tur ned to be commerci commercia al enterpri nterprises that patr patrona onage ge we wes stern intelle ntell ectual and materi materia al product. product. I t beca became me also the t he countri countries system of social selection thereby causing cultural disintegration, hence, depriving greater number of people who were living in marginal life. The western colonialism perpetuates even after the American already left the country. The present Philippine economic conditions are still in colonial stint though it took another form – it persists through the machinati ma chinations ons of the World Worl d Bank Bank and and the Interna Internatitiona onall Monetary Monetary Fund (I MF) MF) over the economy economy of developing nations particularly the Philippines (Zialcita 1995:53). This becomes the new strategy of western colonialism – neocolonialism. The incorporation of European countries, in which the America stands as its leading exponent, creates a world economic imperialism making the counties in Third World subservient commodities for capitalists’ purposes. Global corporations are economic bodies but their operations have a
direct direct ef ef f ect on the t he culture cult ure of the the developi developing ng countr countriies (Constanti (Constantino, no, 1977:1 1977:112). 12). Its Its ef ef f ect is i s rather more pervasive since it controls all aspects of Filipinos’ life. I n a se sense nse, in i n al all this thi s col colonial onial periods peri ods – prepre- coloni col onia al, colonia coloni al and neocoloni neocolonia al, the the culture cult ure that has bee been developed among Filipinos is a culture of ignorance, culture of conformity, and a culture of deprivation. It is a synthetic culture without internal constructive interdependence to promote national unity. Hence, this leads to crisis of national identity. However, Constantino has given resolution to this crisis; thus, he says (1977:112): Victims of cultural Westernization, we suffer a crisis of identity as well. The resolution of this crisis can be aided by stronger identification with the Third World from which we can learn valuable lessons in developing a culture of our own and in building an economy which we ourselves control. Constantino also adds, The developing countries will have to unite in order to prevent further Western economic and cultural control. A culture based on our needs will evolve only after we liberate our own economy. But liberation of that economy will also be hastened by the development, if only in its initial stages, of a culture that is based on our needs and goals…true national culture is inextricably linked to the people’s needs, ideas, emotions, and practices. The identification of Philippines with the Third World imbues in it the hybrid culture. However, the commonality of experiences among Third World countries will eventually lead the Filipinos to seek their own cultural identity – making our-e our- ex per per i ence (as Third World nations) into my-ex my-ex per per i ence (as a Filipino nation) through internalization in the ground of actual Philippine situation. The ground of national culture, hence, is the internal recognition of the non-identical needs and goals of Filipinos from other nations especially from the westerners. Thus national culture, if perfected in its utmost level, is identity in itself. C ultur al D ecolonizati on Crucial to the development of a nation is the continuous struggles through cultural decolonization grounded on the actual situation of the people in relation to various aspects of human life. These struggles should be the basic source of a developing cultural identity because they are the expression of the birth pangs of a nation – a nation that contraposed its being to that of the colonial power (Constantino 1997:105). National culture in its primary stage, therefore, must emanate from the people in action in their unending fight for f reedom reedom and progres progress. s. The objective of this struggle is to liberate the people from the intellectual, political and economic dominion of colonia coloni al culture. cult ure. The wes westerners have have recogni recognize zed d the lacknes lackness of core f oundati oundation on of Fil Filipinos pinos in these these aspects that that is is why they they attac attack k thes t hese e wea weakn kne esses sses. Such Such weakn weaknes esses lead to to the the wea weakne kness of cultu cul turral lif e of the peopl people e. I ts imme immedi dia ate conse consequence quence is ma making ki ng Fili Filipinos pinos me merely rely fol f olllowe owers rs of hege hegemonic dictate di ctate of of culture cult ure in the west. The general perception of Filipinos, moreover, regarding cultural identity is a mere unfolding the innate character of Filipinos which has been buried by colonialism. On the other hand, Constantino stresses that thi t his s ef f ort appea ppears to to be the pre premised mised on a static tati c vie vi ew of culture. cult ure. It It assumes umes that that nati nationa onall culture cult ure merely merely awaits rediscovery and that the principal source of the people’s self-pride must be sought in the achievements of their pre-colonial ancestors (1977:104). Another avenue of cultural colonization according to Constantino is the mass media particularly in entertainment and advertisement. The exposure of the Filipinos to western culture is intensified by mass media. Even Filipinos are in the Philippines, their consciousness soar away to western nations. This is the
reas reason behind the t he inten intens se mood of consume consumeri ris sm and the att attiitude of self -indulge -i ndulgence nce tow towa ards lif lif e. Thus Thus,, spur the dissemination of pop culture that diverts the attention of the people from serious economic, political and cultural pursuits (Constantino 1977:112). Therefore, cultural decolonization to be authentic must begin in a cultural struggle based on an intimate and concrete knowledge of Philippine reality and not in illusionary configuration of Philippine status to that of west western reference ref erences. s. R ise of N ationalisti ationalisti c C ultur e When the cult cultura ural strugg str ugglle is succe success ssf ull ully ca carrie ri ed out, thi t his s wil will event eventua uallly lead to a national national cultur cult ure e. In I n a sense, national culture is a culture of liberation – a national consciousness. There some considerations to be pointed out t in the rising of this nationalistic culture. First, the ‘un ‘unii t y of common common ex ex per per i ence’ nce’ of Filipinos will draw them to work together to attain common national goal. Indi I ndivi vidua duall experi xperie ence is put put toget together, her, not not tota tot ally deni denie ed si since it is the urge that dri drive peopl people e to seek the t he right way for the common interest. Individual person having the experience which is link to others will become the unitive force, a consciousness that has been released from its colonial imprisonment of western conformity. The cultural struggle begins from individual recognition of insurgency against colonialism. The integration of this individual recognition will give way to national struggle. Colonial oppression of westerners paradoxica paradoxicalllly y serve rves as the key f or this thi s integrati ntegration. on. The libe li berati ration on to its its ef f ect is dia diame metr triical cally proporti proport ion to its negation. Another aspect that contribute to this struggle is that the Filipinos must have an ‘alteration of the mode of thought’ regarding Philippine condition. The net result of western hegemonic culture to Filipinos is cultural alienation through intellectual fragmentation. Filipinos becomes alien to their innate capacity since they rely to western confirmation and standard. The obsession to foreign degree adds to this alienation. Those Filipinos who study abroad look at the Philippine situation in the perspective of other nations thereby making bias evaluation, hence, lack of consciousness about the Philippine reality and about the need of struggle for national culture. The role of the native intellectual as writer and potential freedom fighters is recognized as a proce process ss of the t he unf unfol oldi ding ng of la l ayer yers of national nati onal consci consciousness ousness (Ma (Maranan nan 1989:421 1989:421). ). Finally, ‘mass-level ‘mass-level rehabilitation of economy’ is vital in providing the foundation of national culture. Mass poverty of the majority of Filipinos can be the lure for change. This change does not necessarily take radical demands. I nstead, it i ts init ini tial course course must must be the ge general neral nee needs of the people opl e in mass mass level level. The The need of the masses is basic that they will reduce to merely commodities of the capitalists rather fulfilling their essential aspects as human beings. Rehabilitation begins with providing greater preferential option for Filipino enterprises rather than for for f oreign corpora corpor ations ti ons.. In I n thi this s sense nse, the the nati nationa onall resource resources s are maxi maximized mized for the bene beneff it of larger larger number of population who suffer mass poverty. Economic development inevitably leads to changes in consci consciousness ousness among its it s local ocal benef icia ciaries. Economic Economic progres progress s cre creates a growing growi ng nat native gro group up of small landowners, city workers and small shopkeepers readily absorb these new liberal ideas (Constantino 1975:143). T owards N ew F ili pino I denti denti ty National culture in its full realization provides integration of various strata of a given society in which each stra tr atum perf perf orms orms its def def initi nitive ve f unction uncti on towards common nati nationa onall goal goal. The f unction uncti on is, in a wa way, y, interrelated and this interrelatedness constitutes the essence of the nationhood. The interrelatedness of needs, ideas, emotions and practices of the people break the barriers caused by diverse background and orientation. Moreover, the beginning of Filipinos’ awareness of separate identity, according to Constantino, is to recognize the Philippine national interest as non-identical with other nations particularly the western nations,
and in fact oftentimes oppose to them. The re-examination of Philippine historical development will give the hint where the weakness and strength of Filipinos as nation arise thereby taking the proper step towards New Filipino Fili pino Ide I dentity. This Filipino identity can be further enhanced and modified through dialectical process between individual and society in a general interpretation of reality occurring in the Philippines. However, identity does not mean stereotyping the common as aspect pect pre pr esent among peopl people e. It I t is i s rather the the direct direct proport proportiional onality of status of a nation to its national activity. The embodiment of this national activity is the national culture. National activity provides inductive support for national culture, and the national culture provides deductive explanation for national identity. Thus, living a nationalistic culture is the identity in itself since nationalism is put into action through culture. Analysis Analysis of N ationalist ationalist Culture Culture of Constanti Constantino: no: Recons Reconstructive tructi ve Alt Alternativism ernativism The discussion regarding the nationalist philosophy of culture of Constantino has two general characteristics: (1) reconstruction of the mode of perception of Filipinos towards their present conditions and towards the dominant neocolonial disposition of the Filipino themselves, and (2) presentation of alternative recourse for national identity in which the majority of the people can afford to do. It is a reconstruction since it is a manner of re-establishing the consciousness of the people into the foundation of real and actual situation of the Philippines which has been dominated by western culture. On the other hand, the presentation of alternat ternatives will will give diversi diversion into int o anot anothe herr avenue avenue leading ding to nationa nationall ide i denti ntity ty apa apart rt f rom the t he ref erentia renti al position given by western colonization. R econst onst ruc ru cti on of of the M ode of Cul tur e Reconstruction is, to my mind in relation to culture, a kind of modal modification – evaluating the necessary and continge conti ngent aspects pects - constitut consti tutiing both the t he pos posiitive ti ve and and the the nega negative ti ve cons consequence quences s of colonia coloni al culture. culture. It I t is a maximation of the appropriate version of culture retained prior to colonization, and the version of culture inculcated to the Filipinos by the colonizers. I suspe uspect ct tha t hatt the t he ef f ect of coloniza coloni zatition on is is not malevolence malevolence in its its abs absolut olute e sense nse. For, For, if if the colonia colonial ef f ect did did not take surface, the unity of common experience of people that drive them to aspire liberation, would not be possi possible ble at all. The The inte nteraction cti on of the posit positive and the the nega negative conse consequence quences is the lure ure that hat ma makes kes the people seek the most desirable cultural status which is consistent to the activities of the people in reality, not in the real realitie ti es outside its it s sphere. phere. Na Nationa ti onallist culture, culture, as as I see it, it, is i s bridg bri dgiing the ga gap betw betwe een the the potenti potentia alitie ti es embedded within Filipinos as Filipinos and the realities embracing their circumstances which have been deteriorated by colonialism and neocolonialism. The key reference for this ‘bridging the gap’ is the reexamination of history thereby making evaluation in the point of view of the Filipinos and not of the f ore oreigner gners. In In thi t his s manner the t he real real nee needs, ideas, ideas, emoti motions, and and pra practice cti ces s are detecte cted and give given proper proper consideration. In this new mode of culture, the nationalistic culture, the multiplicity of ‘gaps’ caused by the introduction of western culture is reduced which leads to the promotion of a wider range of opportunity for the Filipinos to realized themselves within their actual condition as a nation. Secondly, this wage range of opportunity will provide the Filipinos with a certain cultural justice which allows them to manifest their own cultural wealth and heritage. Finally, there will be a promotion of unity through respect for the various cultural heritages of the people as they commit themselves in the preservation of cultural diversity. A lt ernati rn ative ve R ecours ur se of N ati onal I denti dentity ty The reconstruction of the mode of culture mentioned above that gives born to national culture will become the ground of symbiotic relationship. In the process of relationship, the net product is identity – its distinctive
character that identifies them from the relationship exists in other nations, e.g., symbiotic relationship of various social statuses of the people during the EDSA revolution, who came together for a common national cause. The event that happened in EDSA gives the Filipino a particular identity as a nation (no nation has able to do as what the Filipinos did in EDSA). The alternative recourse for national identity, then, is only possible through nationalist perspective realized in the shaped life of common people. As Locsin eloquently puts it - the cultural awakening raises nationalism to a transcendent, suprapolitical consciousness while nationalism as a call to commitment provides the substance of [nationa [nationall] express xpression (1999:7 (1999:715 15). ). However, the desirability of achieving national identity must not be imperative in sense that people will take f or grante granted d its its vita vit al participa parti cipatition on to inte i nterna rnatitiona onall relati relation. on. I af firm fi rm the t he vie vi ew of Prof. D e Leon Leon Jr. Jr. in i n this thi s sense nse, thus (Goquino 1999:719): Cultural awareness is the key to national development, a firm sense of identity and a projecting of what is authentically ours. Being unique, distinct, authentic or indigenous is not only the basis of international worth and recognition; it is also the founda foundatition on of economic succe succes ss…. The T here re can can be no nati nationa onall unity, unity, without wi thout a sense of pride in being Filipino, and how do we erect anything on a colonized psyche? The national identity can never be found in the monuments which they give due honor, however, it does help to inculcate among Filipinos the sense of patriotism; it is rather in the fragments of realization out of people’s his histori tor ical cal and cultur cultura al experi xperie ences nces. Conclusion The above discussion regarding the framework Constantino’s Nationalist Philosophy of culture is, therefore, a kind of reconstruction of consciousness through choice that is fundamentally based on outgrown experie xperi ences nces of the people during duri ng the col coloni onia al and neocol neocoloni onia al per periods, and not asme asmerre redisc discovery overy of the pre precolonial culture of the Filipinos. According to Constantino, nationalist philosophy of culture is, basically, an abridgment of the ideas, needs, emotions, and practices of the people in relation to the concrete actual condition of the Philippine society. The nationalism is the spirit that lives in the body which is the culture. This is the relation of nationalism and culture cultur e to form f orm an an ide identi ntity. ty. In I n a sense nse, nati nationa onall cult culture ure is in itse i tselflf a sort of identi identity ty for f or the t he Filipi Fil ipinos nos,, for f or the t here re could be no national culture superior or identical to other culture with the same spirit. Moreover, the kind of culture which Constantino is trying to figure here out, in relation to nationalist ideology, is a culture with a consciousness that the needs and goals of the Filipinos are non-identity to the needs and goal of the colonizers, hence, it must be anti-colonialism through negation of the effects, and transforming the result of this negation into allocation of opportunity for the Filipinos to realize themselves as a one nation. Thus, national identity is the direct proportionality of national status (nationalism) to its national activity (culture). For Constantino, the cultural struggle with certain unity of common experience, alteration of mode of thought and rehabilitation of the economy actually serves as the triadic strand that maximizes the capacity of the Filipinos to grow as a nation without too much reliance of western assistance, hence, minimize colonial diverse effect. Finally, the sensibility for national goal is the inevitable to national consciousness. It is the articulation of the significant contribution of people as they actualize their desire to build a nation through sharing and
part partiicipating cipati ng in nationa nationallist move moveme ment nt (e.g., (e.g., EDS ED SA re r evoluti vol ution). on). H ence, nce, the t he nati nationa onall consciousne consciousnes ss give gives wa way y to new new Filipi Fil ipino no identi identity. ty. As what has been mentioned, national identity is desirable but not imperative. However, the continuous strugg tr ugglle, I bel believe, will will serve rve a purpose. purpose. Thi This s pape paperr is actuall actually y one of thes hese perennial perennial strugg str ugglles for for nati nationa onall identity, but this is just one of the individuals that participates and shares with the nationalist movement in term of philosophy. I admit its little contribution yet it counts to further the struggle. Hence, I recommend the foll fol lowing: (1) (1) to to explor explore e f urthe urtherr the t he issue issue on maximati ximation on f or appropri appropria ate version version of nati nationa onall acti activi vity ty to to minimize the diversity of preferences caused by colonialism; (2) to further study the prevailing culture of the Filipinos in view of nationalism to provide greater consideration for national security, cultural justice, economic inde i ndepe pende ndence nce;; and and (3) to t o enga engage in provi providing ding any sor sortt of literature or art that would woul d ai aid the dissemination of information for the desirability of possessing a national identity. References Abueva, Jose.1999. T he boo book of nationali sm: Fi li pino nati onalis nali sm . Quezon City: UP Press. Constantino, Renato. 1966. T he F i li pinos pin os in the Phili Phil i ppine ppin es and other other essays . Quezon City: City: Malaya Malaya Books, Inc. I nc. _________. 1970. D i ssent and counte ount er -consc -conscii ousnes ousness s . Manila: Erehwon. _________. 1975. T he Phili Phi li ppines ppines: A past past r evisited visited . Quezon City: Renato Constantino. _________. 1978a. T he Phi li ppine ppin es: T he continui onti nuing ng past past . Quezon City: Foundation for nationalist studies. _________. 1977. I nsigh nsights ts & F ores resight. ight. Annotated by Luiz R. Mauricio. Quezon City: Foundation for nationalist studies. C ult ure ur e of N ati onali sm in the C ontempo ntemporar rar y Soc Soci ety. Conference proceedings. 1995. Baguio City: Cordillera studies center. Custodio, Lourdes. 2003. Selected reading: Philosophy of education, cultures and values . Manila: UST Publishing House. Gripaldo, Rolando. 2004. F ilipin il ipinoo Philo Phil osophy: phy: T raditi onal A pproac pproach h . Part 1 Sec 1. Manila: De La Salle University. Linquecon, Peter. 1989. Parti Par ti san Scho Scholar lar ship: E ssay in honor honor of R enato C onstant nstantin ino o . Manila: Journal of Contemporary Asia Publishers. Ott, J.S. 1989. T he organi organizat zatii on cul cultu turr e perspe perspeccti ve . Chicago: The Dorcey Press. Stumpf , Samuel Enoch Enoch and James James Fie Fi eser. 2005. Socr Socr ates ates to Sartr Sar tr e: A his hi story tor y of of Phi losophy losophy.. New York: McGraw Hill Companies, Inc. Torres, Jose Victor Z. 2000. Pananaw: V iewin iewingg point point s of Phili Phi li ppine history history and cult cultur ure e . Manila: UST Publishing House. Zabilka, Gladys (ed). 1974. Custom and culture of the Philippines . Manil Manila: Socie ociety of St. Paul. ul.
