A Reflection on “Sa Aking Mga Kabata”

When he was eight years old, Rizal wrote this poem. At that time, he was very interested

in languages and nationalism. At the same time, he was also aware that despite being fluent in

multiple languages, we were still very conscious of our colonial mentality.

Rizal wants us to love our language, as it was given to us by God. He addresses us to do

what we can to make it better, as it is our step towards liberty.

A nation that loves a God-given language also loves freedom " For language is the final

judge and reference upon the people in the laid. where it holds and sway?' A Filipino who loves

lus native tongue Will definitely fight for his freedom seemingly like a bird "lunulipad nælg

pagkataas-taas para sa mas malawak na Ithpaan". a person who preserves the marks of Its liberty,

as man preserve his independence. Language is not merely a communication tool but as

expression of one's identity, of one's Individual and social consciousness. Without a common

identity. there could be no real sense of nationhood. Love and use of one's native tongues. Was

one of the badges of a true patriot.

Rizal said that the person who doesn't like lus native tongue is like a putrid fish, which

stinks every time it gets out of its place. Like many Filipinos, they tend to hide and despise their

fellowmen even though they're very proud of being Filipinos.

When Rizal was eight years old, he wrote these lyrics. At that time, he was very young

and had a lot of knowledge about languages. It made him very proud to hear someone sing these

lyrics with such passion and nationalism.

 A Reflection on “The Code of Kalantiaw”

The Code of Kalantiaw was included in The Maragtas, which is a collection of historical works. It

was criticized for its lack of detail and its depiction of a patriarchal society.

The various sections of the Maragtas and the Code of Kalantiaw, for instance, are easily

accepted as the reflection of the past in the Philippines before the Spanish Colonization.

This issue adds to the confusion regarding the historical texts' authenticity. It is also

incompatible with the style of the manuscripts since it was first used during the 19th century.

Reflecting upon these inconsistencies and errors regarding written history records and dates, it

can be assumed that the texts does not connect with written historical facts, but rather on the cultural

attributes connecting the epic to the pre-Colonial Philippines. Thus, making it a historical epic rather

than an actual artefact reflecting the past Social Construct of the Philippines, particularly in the Negros

and Panay.

This is the essence of conducting both internal and external criticisms on artefacts of History.

These records may be legitimate while some of them point out to a different or erroneous history. It is

important that we cross-examine every bit of evidence in order to draw the lines around our past,

making it crystal clear and obvious. Erroneous facts, if not criticized and easily accepted to be true,

might establish an erroneous history of its origin and its reflection of that history. Foronda did an

excellent job in linking facts with the errors and to point out an acceptable conclusion which did not

invalidate the reliability of the Codes but to conclude that it reflects another angle of the Pre-Colonial

Filipino society.