KAPAMPANGAN

TRAITS
NOW LOST AND
FORGOTTEN
 Topics to be discussed:

Introduction Kapampangan Terms

and Examples
Conclusion

Part 1 Part 2 Part 3

 Bergaño’s dictionary contains
words
that reflect what the
Kapampangans in 1732
held near and dear and what they
upheld
as virtues. Modern-day
Kapampangans
seem to be so preoccupied
with material prosperity,
appearances and the pursuit
of the good life that we
have disconnected ourselves
from the spiritual
wealth that our ancestors
have invested and passed on
as legacy to future generations.
  Busal, literally, “the core of a tree, the
center of a thing.”

 Aua, verb, “to infect” which is usually

applied to communicable diseases, but

Kapampangan Bergaño cites another application.

Terms and  Dínè (diphthong dinay), a word whose

shades of meaning range from “bashfulness” to
Examples “embarrassment” to “shame.”

 Tua, “age, antiquity, coming of age.”

The early Kapampangan’s valued age and
respected their elders, the way we still do
today, to some extent.
 Dámè (diphthong damay), a Kapampangan word that’s
more or less the same as the Tagalog damay, which
shows the Filipinos’ basic trait of taking part in
someone else’s situation or predicament.

 Magmatua, “one whoexercises the role of age; to him

everyone pays attention, without him nothing is
decided”.
  Ini and iti - Kapampangan’s - today use ini and iti,

Kasanting ta queni and queti interchangeably, but Fray Coronel in

1621 already explained the difference: queni is used

yata ngeni?
A peculiar feature of the language is the
use of the pronoun
cata or ta (“you and I”) even when
referring exclusively
to “I” or exclusively to “you”.
when those to whom the speaker speaks are not located
in the speaker’s place; queti is when both the speaker
and those spoken to are all in the same place.
 Linguistic flourish - According to Fray Coronel, certain
words or syllables are sometimes added to root words
for no apparent reason.
• Magpauo; reverse psychology - There’s a very old
word which was borrowed from an even older folk tale:
pauo, “turtle;” magpauo, “to say the contrary.”
Kapampangan’s
talk loud when
they’re together.
 Kapampangan’s
are proud of their
race.
Kapampangan’s can
really cook
 Magdarámè as
surrogate Christs
Penitents are a common sight in
Pampanga during Holy Week. They either
flagellate themselves with a whip, or crawl
on dirt, or carry a cross, or—most extreme
of all—get nailed on the cross.

Kapampangan’s are deeply

religious which, of course, is not
the same as spiritual
 DACAL A
SALAMAT PU!