DIPLOMACY

Diplomacy, in this context, should be understood as “mahusay na pakikituyo”

(tactful dealings), “mahusay na pakikibagay” (smooth personal relations) or
“magaling na pakikipag-ayos, pakikikagsundo” (excellent way of making
compromise, concessions, accommodation, settlement, rapprochement) so that by
being diplomatic means “mahusay makitungo”, “magaling makibagay”, “magaling
makisama”, “magaling makipag ayos”, “makipagsundo”.
By nature Filipinos are conciliatory, accommodating, and diplomatic. Despite their
religious, socio-cultural disparities, not to mention their varied languages, Filipinos
possess a common principle regarding the priceless value of peace and reconciliation
harmony and brotherhood, and love for one another.
According to the Tagalogs, the unwritten of diplomacy is “ kapag ikaw ay maparaan,
ay pararaanin ka naman” “ Ang salitang matamis, sa puso’y nakakaakit,
pampalubag ng galit sa taong naiinis” “ Mas malakas ang bulong kaysa sa sigaw”
“ Kung magagwa rin lamang nang paupo ay huwag nang gawin nang patayo”
• What the Tagalog would like to point out is that diplomacy is matter of give and
take approach to a problem or conflict between two persons, as case may be. As
you give, so you also receive; while you lose some points in the bargain, you also
win other points. In the process, a nice and congenial approach, rather than
confrontational or combative one, is more reasonable and persuasive. Diplomacy
in this regards is more powerful than threat or intimidation. That is, the “whisper”
approach is much better and more effective that the “shout” one.

• Moreover, the Tagalogs would prefer the “Sitting position” (paupo) approach to
diplomacy rather than the “standing position” (patayo) approach. The former
refers to peace talk on the negotiating table, so to speak – let’s sit down together
and thresh out our predicament; lets’ listen to each other and find out how we can
settle the issue or crisis. Int his way, we can possibly discover that we have more
points of agreement than disagreement.
• On the contrary, the “ standing position” approach, or the fighthing stance, means the use
of intimidation and veiled threat; it is combative, confrontational, and disputative. One
would insist and stand one one’s ground and fight for one’a own principles. No one gives
in or acceded to any concessions. One would try to win over the other by means of the
argument from force. Neither is the recinsiliatory nor diplomatic; it is coercive.

• In conjuction with “sitting stance” approach to diplomacy, the Bicolanos say “Ang sulting
mahinay maca kucmay” ( Gentle words soften the heart) ; for the Illongos, “Mahunok nga
palabton naga palayo sang caaguig, apang ang matigas nga pulong pasaka sang casincal”
(A gentle way of speaking will appease animosity, while harsg words will just fuel it). In
the same vein, the Cebuanio assert that “ Ang humobo nga pulong mas tunog kay sa
makusog nga pulong” (soft talk sounds strongr=er than loud talk). And Tirurays agree
with it: “Mentahe ketanogi segurawe beh ekesek” (To speak softly its better than to
shout). The same is true for the Maguindanaos, “ Mabager su kambitagara su anggulan
nin di-mabager” (A shout is faint and inaudible but a whisper is clear and forceful).
• One effective way to establish rapprochement, rapport, and goowill is to be
subtle and smooth in our approach to conflict or misunderstanding. The
Filipinos suggest a suave, urbane, affable, and friendly way of handling a
critical situation, otherwise all efforts at reconciliation would fail. This explains
why ther keep repeating the value of soft diplomacy in order to mollify or
placate any agrressive or violent behavior. The soft will overcome the hard in
this manner.
• Likewise, the Illocanos share the same perception by saying, “Ti nasakit a sarita
kalsa makaptay a sabidong, ngem ti nasayaat a panasasao kasla nabanglo a
sabong” ( A hurtful word is like a dealy poison, but a nice talk is a fragrant
flower). Besides, “Ti naalumamay a sarita, kasla batumbalani a napigsa” (Fine
words ae=re as string and attractive as a magnet). For the aklanons, “ Ro
meaemig nga tubi kon sumialapo, patay ro kaeayo” (Cold water is used to put
out fire).
• Adjustment of differences may be settles by striking a balance whereby a mutual
concession is arrived at. This is made possible by the value of soft diplomacy
which for the Illocanos, is as “fragrant as a beautiful flower” and as “magnetic”
as the magnet itself; whereas the hard stance approach to diplomacy it “like a
deadly posion”, which, instead of people coming to terms which, int=stead of
people coming to terms with each other, will distantiate them.
WORK
• The value of work for the Filipinos cannot be gainsaid. Labor or paggawa is
essentially related with one’s self-protection and self-development. To a large
extent, it has a great deal to do with one’s well-being and progress, affluence and
comfort, success and happiness in life. Work offers a lot of opportunities for the
formation of man and society. Thanks to science and technology, the Filipino
now appropriates the world in a new light by means of an all-encompassing
technical know how. Most of all, work humanizes man and makes him what or
who he is and will be.
• To work is likewise to enrich the spirit. We do not merely work to live but
work itself is life, insofar as work as an activity is the essence of life. Once a
person can no longer work, then he is nearing his death (he qualifies as a
candidate for the “bureau of soil”). Moreover, to work means to create conditions
suitable for humane existence, so that work also means the activity to change and
humanize the world. The people themselves will vouch for this truism (Timbreza
1982).
• For the Boholanos, “Ang mag cogue, maca agui”(He who works will
achieve happiness), and “Ang tawong taas ug paciencia, dili malagmit
madisgracia”(A hardworking person can hardly fail in life), The Ilonggos
agree with them: “Ang tao nga nagapangabudlay, mala-agum kid sang
kalipay”(A person who works will attain happiness); and for the Bicolanos, “
An kahigosan dalanin kayamanan”(Hard work is the road towards
affluence).
• The Ilocanos hold the same view: “Ti mangasaklot ti imana, narigat ti
panagbiana”(He who puts his hands on his lap will have a hard life); that’s
why “No kayatmo ti agbiag, unnatem dagita takiag”(If you want to survive,
stretch your arms), and remember that “Ti nao a di mabain a mangged,
biagna ti nakired”(An individual who is not ashamed to work will have a
prosperous life). Expressed in Pampango thought, “Ing asong macabaluctot,
butol ma e macapulot”(A sleeping dog cannot pick any bone).
• The value of work, for the Filipinos, spells out the difference between
success and failure, happiness and unhappiness, affluence and hardship.
By working hard, a person can attain his wishes and fulfills his dreams
and ambitions. As one realizes his dreams through work, he succeeds
insofar as success is gauged by the goal one has set for himself to achieve.
A successful individual is self-fulfilled, and a self-fulfilled person is
happy. On the other hand, anyone who refuses to work cannot realize his
dreams, if he has any at all. And whoever cannot realize his ambitions
because of his refusal to work becomes a failure in life. A failure is not
self-fulfilled and is not happy. Hence, a failure in life has nobody else to
blame but himself due to his unwillingness to work. He is like a dog that
has no bone to feast on because it prefers to just keep lying down all day
long.
• In a different light, the humanizing dimension of work is not unknown
to the Filipinos. For instance, it is not an uncommon saying among
Ilocanos that “Aramid a napaypayso ti pammaneknek ti kinapundo”
(Actual work proves the truth); for the simple reason that “Gapuanan,
saan a sao ti pakitaan” (Achievement, not words, is the proof). That is to
say, whatever one says about oneself or anything else, the best evidence is
one’s actions, works, or achievements.
• Concurring with the foregoing perception, the Tagalogs say
“Makikilala sa gawa ang katotohanang dakila” (The great truth is
known by action). All these pronouncements echo John Dewey’s theory of
instrumentalism which teaches truth as instrument of action, and William
James’s pragmatic assertion that truth is practical or one that can be put
into practice or action.
• But what is worth noting here is that, according to the Boholanos, “Namimidbid an
tao sa iyang gibo-gibo” (A man is known by his works), and for the Cebuanos, “Unsa
ang tawo, maila sa iyang binuhatan” (Man is known by his acts or deeds). The same
is true for the Ilocanos: “No ania ti aramid isu met ti kinatao”(The nature of one’s
deed discloses one’s personhood). What they mean is that man is defined by his works,
so that man is his works. Man is as he works; or, as man works he makes himself.
• In their own way the Cebuanos assert “Ang tinuod nga tawo masolti ug diotay apan
magabuhat ug daghan” (A great man talk less but accomplishes much). Here, the
Filipinos define greatness in terms of accomplishments. The more accomplishments an
individual has done, the greater he becomes. Hence an individual’s accomplishments
reveal his self-identity. The nature of his works unfolds his ingenuity and intelligence.
His works disclose his inner self. In other words, the totality of his accomplishments
(e.g. ,books written, works finished, etc.) is the totality of his selfness and personhood.
Dr. Jose Rizal’s studies and degrees, works and writings, loves and traves, foe example,
constitute the totality of his personhood. We know him now by his great novels and
poems.
• Similarly, what constitutes Ninoy Aquino’s personhood are: the 15-year-old, young journalist
who covered the Korean War; the youngest former mayor of Concepcion, Tarlac; the youngest
former governor of Tarlac; the youngest former senator of the Philippines; and the one who
courageously fought the conjugal dictatorship of the Marcos regime; he was imprisoned for
more than seven years and then he was brutally assassinated at the MIA’a tarmac on August 21,
1983; he offered his life for the sake of democracy and freedom; the husband of the former
President Corazon Cojuanco Aquino, father of Kris.
• We now remember him for the legacy of love and supreme sacrifice he offered for all Filipinos.
He suffered terribly and shed his blood for justice and freedom in our country. He lived, stood
up, fought, and died for his unconditional life principle; “The Filipino is worth dying.” It took
the courage, selflessness, and determination of Ninoy Aquino to bring out the true Filipino in us.
• His Heroic martyrdom made us proud of being Filipinos. We have seen this pride manifested
each day from the time of Ninoy’s assassination to the glorious moments of the EDSA I
revolution. The whole world watched in praise and admiration as we demonstrated to them
what freedom- loving people, bound together by hope and a common vision, could accomplish.