Should i in tagalog

Rizal, a deeply religious soul, felt strongly that freedom is not an end, but a means; that it is not enough for a man or a people to desire to be free if no clear idea can be formed as to the use of that freedom later on. Rizal was not a supporter of Philippine independence; this clearly follows in all his writings.

This he never advocated because he did not believe that his country was prepared for independent nationhood, believing that Spain should provide the protection and patronage that she needed until she reached the age of emancipation.

Those who persecuted Rizal could clearly see all these thoughts in his writing—those unfortunate Spaniards who never had so much as a human notion of what a city should be and who simply thought that the colonies were like real estate inhabited by natives, in much the same manner as domestic animals, there to be exploited. And how they exploited that land! It was this very contempt, rather than the oppressions and vexations of other kinds, this barbarous and anti-Christian disdain that was to be the eternal thorn in Rizal's heart.

He felt within all the humiliations of his race: For he was the symbol of that race. Rizal was, in effect, a symbol in both the ethnological and original sense of this word: He was the compendium, if not the epitome of his race.

Like other men who were to become the symbol and compendium of an entire people, he was one of the few men who were representatives of humanity in general.

Today it is understandable why Rizal should be the idol, the saint of the Malayan Filipinos: He is the very man who seems to say to them, "You can lift yourselves up to where I am; you can be what I am because you are the flesh of my flesh and the blood of my blood. It is something like the Unitarian Protestants, who do not admit the dogma of the Trinity nor the divinity of Christ, saying instead that Jesus was pure man and no more than a man, a man like the rest of humanity, although one who was endowed with a clearer and more alive consciousness of filial piety toward God; they believe this is much more pious and consoling than to believe that Christ was a God-Man, the incarnated second person of the Trinity.

For if Christ was man, it would be possible for other men to rise as high as Him; but if he was indeed God, it would be impossible for us to be like Him. Rizal also derived his Tagalog consciousness from the classroom, these very classrooms where he learned too well from the scornful, arrogant, and unfeeling white man. In Chapter XIV, "A House For Students" of his novel, El Filibusterismo, Rizal himself is the one saying to us: "The barriers built by politics between nations disappear in the classrooms as if melted away by the warmth of science and youth.

It was the barriers established by custom, even more than those established by law, which tormented Rizal's generous heart. The consciousness he had of his own race, the deep understanding given him by his own personal superiority nurtured by education—this consciousness was one of pain. In the deepest poetic sense he calls the Philippines in his last farewell: Mi patria idolatrada, dolor de mis dolores!

Indeed, his homeland was his very conscience, because through him the Philippines gained consciousness and through his suffering, as their Christ, Rizal redeemed them. This means self-complacency, the smugness over tolerating what one is with mere amusement; and certainly in the vulgar sense, arrogance and insolence. It would be most interesting to review all the banality and nonsense which we men of the white, or Caucasian race, have invented in order to establish our claim to a native and natural superiority over other races.

Whatever qualities distinguish us as a race is a privilege, and those that we lack are defects. But when we find a case, like the most recent one from Japan [The Russo-Japanese War], we do not know how to concoct a valid explanation.

Rizal had this same ethnological preoccupation with race, and on pages and of this book will be found his conclusions about these matters. On many occasions, particularly in his annotations on Dr. Antonio de Morga's Sucesos de las Islas Filipinas, one can see how Rizal attempted to vindicate his countrymen of the white man's racial charges leveled against them. On page three of this book the reader will note how Prof. Blumentritt connects Rizal's resentment, even from boyhood, to being treated by Spaniards with discernible contempt simply because he was an indio.

Blumentritt's observations on this point are only too well taken. To almost all Spaniards who have dallied in the Philippines, the indio is a little boy who never reaches the age of maturity. When we recall how the grave Egyptian priests used to consider the Greeks as mere children, we should consider whether our own Spaniards did not play the role of decadent Egyptians among the incipient Greeks, Greeks in their social infancy.

Others may talk about the servility of the indio, but in this respect, let me discuss what usually happens in the Peninsula when natives of a certain region who, perhaps possessing a far more developed sense of inner freedom and dignity, are considered the most servile. Either a street-sweeper with his broom always about the street or a water-carrier with his bucket is capable of, and usually has, a finer sentiment of personal dignity and independence than the hungry hidalgo who so disdains him, but goes about begging for employment or for favors.

Here we find servility clad in the garments of the hidalgo's arrogance, his arrogance veiling the insolent beggar within. Our own picturesque literature has much to say in this respect. Rizal had a refined sense of social hierarchy and always observed the proper courtesy ascribed to each one. It is interesting to note in Retana's account of the official receptions in Dapitan 9 that while Rizal used to greet the people present in their hierarchal order; but in familiar gatherings, he would first always greet the ladies, even if they were indias.

This kind of gesture, similar to the Japanese manner, could never have been fully appreciated in its full value by officials who were insolent with their subordinates, but fawning in the presence of their superiors; nor by the uncouth friars who were fed up with corn-bread and rye in their own country, but addressed every indio with curt familiarity.

And above all, what manner of friars! Because in Spain friars were generally recruited from the most uneducated classes, from among the most uncouth and rustic! They would abandon the plough handle or the shovel in order to enter the convent. Here, the hair they had grown in the cow-pastures would be trimmed with barbaric Latin and scholastic indigestion. Later they would find themselves converted into priests, now the object of veneration of not a few people, although they were still as uncouth and clumsy as when they had entered the convent for the first time.

Then to transfer a man in this condition to a country like the Philippines: Place him among the shy, simple, uneducated and fanatical indios and tell me what the outcome would be! I remember once when I could not stand the petulant insolence of a certain Scotman, and, confronting him' I said: "Before proceeding, allow me to make an observation: Like me you will admit that England, being regarded on the whole, as a nation more advanced and more cultured than either Portugal or Albany cannot tolerate the spectacle of the most unpolished and uncultured of Englishmen believing themselves to be superior to the most intelligent and cultured Portuguese or Albanians, would you not?

Therefore we are finished; because from me to you there is greater distance than from Spain to England, but in the reverse order. One must draw a connection between this event and the later translation in Tagalog by Rizal of Schiller's William Tell, in which Tell is imprisoned for not having saluted the cane on which was crowned the hat of the tyrant, Gessler.

Such humiliations wounded the gentle heart and sensibilities of our poet; he could not suffer the white, the uncouth, and the unimaginative, of these clumsy Sansones Carrascos, those harsh Spaniards who kneaded with chickpeas or indian corn.

To emancipate the soul, and not the corporeal body of his country, was Rizal's dream in its entirety. For this he was prepared to give everything to the Philippines! In speaking of this cause which he defended and for which he dedicated his talents, Rizal wrote Fr.

Pastells, a Jesuit, the following: "The bamboo grows in this soil in order to support nipa huts and not the weight of massive edifices of Europe. Pastells, or any other Spanish Jesuit fully understood, in spite of the fact that there they were among the best of them. Rizal thought insatiably about the Philippines, never of anything else; neither did Jesus ever wish to leave Judea, telling the Canaanite that He had been sent only for the lost sheep of the Kingdom of Israel.

But from there, from that little place upon the Earth where He beheld the first and final light of day, His doctrine radiated to the whole world.

Rizal, the living conscience of the Filipino, dreamed of an ancient Tagalog civilization. This is a most natural mirage, the very sort that gives birth to the legend of Paradise. A similar thing has happened in my Basque Country, where in a similar manner an ancient Basquecivilization with a patriarch, Aitor, and a complete fantastical history which could have been sketched in the clouds. We Basque people believe that our ancestors adored the Cross long before the coming of Christ.

But this is pure poetry. It was in this poetry that I once fondled the dreams of my own youth; for they were cradled by an extraordinary man, a poet thoroughly, named Sabino Arana, for whom the time for complete recognition has not yet arrived.

In Madrid—that horrid Madrid, whose blustering social castes epitomize our Spanish lack of understanding—Arana was always taken either comically or grudgingly; he, too, was despised and insulted, but not understood. Not a single one of the unfortunate pamphlet writers who wrote of Arana have ever really understood his work, much less the man. It is because he has such a close similarity to Rizal, that I mention Sabino Arana, that ardent poetic and dreaming soul. Like Rizal, he died misunderstood by his own people and by others.

And like Rizal he was called a filibustero, or other such epithet were given to Arana. They were so alike, even in those details which seem to show them to excess, but which are, nonetheless significant.

If only it were not for the length of this essay, I would expand my views on the significance of Arana's undertaking the reform of the Basque orthography and of Rizal's undertaking that of the Tagalog.

Spanish, yes, he was truly Spanish, far more Spanish than the wretched —forgive them, Lord, for they knew not what they were doing it—whom, while his body was still warm, continued to insult heaven, the sacrilegious! Long live Spain! He thought in the Spanish language, and in the Spanish language he spoke and taught his brothers. To his homeland he sang his final and most tender goodbye in Spanish. And it is in this language that the song will endure; in Spanish as well was written the Bible of the Philippines.

Shall you add another language to the forty odd languages which are spoken in the islands for you to be understood less and less! Basilio responded: "On the contrary, if we understood Castilian, we could understand our government.

Through this we bind all our islands! When the Romans came to Spain, they must have met Spaniards who spoke different languages, like when my countryman Legazpi came to the Philippines. Latin became the way of life; it helped form our motherland, just as Castillan and Spanish, and not Tagalog, form the very soul of the Philippines. In a recent letter to me from the Philippines by D.

Felipe G. Educational institutions have focused on the teaching of Castilian; there is also a greater movement to publish books and newspapers in this language, without censorship, in order to counter the iron hand of the Spanish friar that for so long banned any attempt to study Spanish.

The famous Academy of Castilian mentioned in El Filibusterismo is real, an institution to which I was part of and to which D. Despite its use, the results are not too encouraging. Students use both English and Castilian, since it is the language used in social occasions, just as English is the official language and the language used at home. Spanish, the language of Rizal, is the language of society of the Philippines. Of all, should not Rizal be the one pursuing the conservation of this language in this country, where its spirit could be best cultivated?

This is the destiny of our Spanish language! The language itself is loved and respected, just as it is a language of dominance. In the former colonies of Spain, this language is used more, when the colonies no longer depend on the motherland. It brings justice, after it the burden of learning it is removed. This happened in Cuba, throughout South America, and in the Philippines.

Knowing this, could we say that there are two Spains? As those who read this essay have previously read the book by Retana, it will be futile to try and prove that Rizal wanted Spain, whose spirit he imbibed as his own, to be the same spiritual mother of the Philippines, his homeland. This spirit is loved by the smart and intellectual, unlike the brutal and blind instincts of those who launched sacrilegious attacks over the corpse of the great Tagalog.

Rizal lived in and was educated in Spain, and met other Spaniards who were friars and employees in the country. The adventures of Rizal throughout Spain, which were of moderation, of serenity, of fulfillment, and of affection, were very much different from his experience with the barbarians that intended to launch attacks against Spain—barbarians who did not have the brain, the heart, nor the will, but whose brutish nature was the source of their anger.

They could not understand the love Rizal had for Spain; theirs was a cold sentiment towards the blazing yellow and red colors of the Spanish flag. And this is because the gualda and the sword were their constant guides. Retana says, "During the Spanish era, it was a source of pride, without limits, to be a Spaniard; he did not want to be less a Spaniard, than those who thought they were the greatest. Such an illuminating passage!

The liveliness of this passage shows us how you can use words in place of ideas that are meager or abhored! They were the Spaniards, of them I must speak highly, they were mostly the friars—the boorish and myopic friars—that were pushing Rizal towards separatism. Our writers, editors and translators are renowned for their strict security standards and discretion. Send us an email, with a sample of your next work or a description of upcoming projects. Who We Are. Supported file formats.

Translation Services. Interpretation Services. Content Writing Services. Professional Proofreading. Globalization Consulting Services. Machine Translation Post-editing. Our Translators. Translation Conferences. Contact Us. Enter your details and we will get back to you within a few minutes. English should i do it? Tagalog ano ang dapat kong gawin ngayon. English should i buy one? Tagalog kapalit palit. Tagalog kung may kapalit na.

Tagalog lasing. Tagalog sana ako nalang, ako na lang ulit. English what should i know? From professional translators, enterprises, web pages and freely available translation repositories. More context All My memories. Results for why should i? Add a translation. English why should i. Tagalog bakit ko ibig sabihin.

Tagalog bakit dapat ko pag-aalaga. Tagalog bakit gusto ko. Tagalog why should i meaning.