Date: Wed, 06 Aug 2008 20:26:02 +0200 From: eskrima-request@martialartsresource.net Subject: Eskrima digest, Vol 15 #204 - 8 msgs X-Mailer: Mailman v2.0.13.cisto1 MIME-version: 1.0 Content-type: text/plain To: eskrima@martialartsresource.net Errors-To: eskrima-admin@martialartsresource.net X-BeenThere: eskrima@martialartsresource.net X-Mailman-Version: 2.0.13.cisto1 Precedence: bulk Reply-To: eskrima@martialartsresource.net X-Reply-To: eskrima@martialartsresource.net List-Unsubscribe: , List-Id: Eskrima-FMA discussion forum, the premier FMA forum on the Internet. 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Copyright 1994-2008: Ray Terry and Martial Arts Resource The Internet's premier discussion forum devoted to Filipino Martial Arts. 2600 members. Provided in memory of Mangisursuro Michael G. Inay (1944-2000). See the Filipino Martial Arts (FMA) FAQ and the online search engine for back issues of the Eskrima/FMA digest at http://MartialArtsResource.com Mabuhay ang eskrima! Today's Topics: 1. Kali... because it sounds cool (Eric Taimanglo) 2. Tyres (Eternal IV) 3. 2008 Vancouver FMA Joint Training seminar (Eskrima Digest) 4. FMA in NYC area (FMA Fighters, LLC) 5. Re: Kali... because it sounds cool (realitycombat) 6. Re: Tyres (jay de leon) 7. Re: Salutation; FWIW (jay de leon) 8. The Importance of Local History in Philippine History (Talibung Antike) --__--__-- Message: 1 Date: Wed, 6 Aug 2008 07:49:18 +0300 From: "Eric Taimanglo" To: eskrima@martialartsresource.net Subject: [Eskrima] Kali... because it sounds cool Reply-To: eskrima@martialartsresource.net Do you know why I use the word Kali? Because it just sounds so damn cool. And that's all I have to say about that. --__--__-- Message: 2 From: Eternal IV To: Date: Wed, 6 Aug 2008 05:42:41 +0000 Subject: [Eskrima] Tyres Reply-To: eskrima@martialartsresource.net G'day all, I saw a video on youtube of Canete hitting a stack of tyres. He was hitting them like he was a drummer... So I went and made a stack of my own, grabbed a can of spray paint and put 4 lines on it, segmenting it into 4 Quadrants. (Quadrant Theory) So now I have a stack of tyres with lines on it which I have fun hitting at varying targets and heights. I am wondering what other Eskrimadors out there in this wide world think and if they do anything similar? Peace to all, Scott _________________________________________________________________ Win a Nokia E51 with mobile Hotmail SMS alerts  http://www.livelife.ninemsn.com.au/compIntro.aspx?compId=4589 --__--__-- Message: 3 Date: Tue, 05 Aug 2008 23:17:36 -0800 From: Eskrima Digest Organization: maelstrom Core To: eskrima@martialartsresource.net Subject: [Eskrima] 2008 Vancouver FMA Joint Training seminar Reply-To: eskrima@martialartsresource.net Hi y'all - about 10 years ago, we held the last Vancouver FMA Joint Training seminar.... it featured 14 instructors, over 100 students, and ran all day, with each instructor leading everyone (including other instructors) for about 40 minutes apiece. Well.... we're about to do it again. This will be our 4th go'round and we hope that it will be the first of a revived annual event. I'm sure most of you are too far away to join us - but consider yourselves invited! Saturday, Aug. 16, 2008 John Hendry Park (Trout Lake) Vancouver, Canada 11:00am-5:00pm * Top FMA instructors from the Vancouver area * All their students * Many different styles and systems * Training, demos, and performance * BBQ and potluck * Open to everyone - no cost to attend! This premier event showcases all the top Filipino Martial Arts talent from the Greater Vancouver region. It is a great opportunity to see all the instructors and their students in one place. And to train with them! *Styles* Bahala Na Giron Escrima Sikaran-Arnis/Panandyakan Pekiti-Tirsia System of Kali Dog Brothers Martial Arts Lima-Laim'an Lacoste-Inosanto Kali Balintawak Arnis Modern Arnis Kalis Ilustrisimo Repeticion Orihinal *Groups* Urban Survival Systems maelstrom Martial Arts Mendoza Martial Arts Mabangis Kali Ikatan Kali Darkstar Martial Arts No Limits Martial Arts Vancouver Ilustrisimo Kathara Cultural Theatre -- maelstrom \ Loki Jorgenson martial _ \ Pekiti-Tirsia kali loki@maelstromcore.com arts / O_/ Dog Brothers MA www.maelstromcore.com \ Inosanto Academy (604) 250-4642 \ silat Jati Wisesa --__--__-- Message: 4 Date: Wed, 6 Aug 2008 09:30:50 -0400 From: "FMA Fighters, LLC" To: eskrima@martialartsresource.net Subject: [Eskrima] FMA in NYC area Reply-To: eskrima@martialartsresource.net Toma - Please check out our website. We have classes in the Chelsea area. Here is the link: http://kuntawkali.com/instructors.html Regards, Errol Ballesteros -- Sensei Errol Ballesteros Kuntaw Kali Kruzada FMA Fighters, LLC Kuntawkali.com www.myspace.com/headhunter01 http://blackbeltinst.com The FMA is not a hobby. It is a way of life. Filipino Martial Arts Creed http://kuntawkali.com/fmacreed.html --__--__-- Message: 5 Date: Wed, 6 Aug 2008 09:58:37 -0500 (GMT-05:00) From: realitycombat To: eskrima@martialartsresource.net Subject: Re: [Eskrima] Kali... because it sounds cool Reply-To: eskrima@martialartsresource.net Right on!!!! Sifu/Guro J Hosch -----Original Message----- >From: Eric Taimanglo >Sent: Aug 5, 2008 11:49 PM >To: eskrima@martialartsresource.net >Subject: [Eskrima] Kali... because it sounds cool > >Do you know why I use the word Kali? > >Because it just sounds so damn cool. > >And that's all I have to say about that. >_______________________________________________ >Eskrima mailing list, 2600 members >Eskrima@martialartsresource.net >Copyright 1994-2008: Ray Terry and Martial Arts Resource >Standard disclaimers apply >Subscribe or Unsubscribe: http://eskrima-fma.net ________________________________________ PeoplePC Online A better way to Internet http://www.peoplepc.com --__--__-- Message: 6 Date: Wed, 6 Aug 2008 08:28:06 -0700 (PDT) From: jay de leon Subject: Re: [Eskrima] Tyres To: eskrima@martialartsresource.net Reply-To: eskrima@martialartsresource.net hi scott:   here are two relevant articles you might want to check out.   http://www.filipinomartialartsmuseum.com/Articles/lawrence/eskrima_tire-bag.h tml   http://www.filipinomartialartsmuseum.com/Articles/deleon/martial_arts/fma_tra ining-equipment.html   if the links come out broken, just follow the sequence in the link.  the first is an article by marc lawrence on how to make a tire bag, the second is by me about making your own training equipment for FMA.   thanks,   jay de leon www.filipinofightingartsintl.com   --- On Tue, 8/5/08, Eternal IV wrote: From: Eternal IV Subject: [Eskrima] Tyres To: eskrima@martialartsresource.net Date: Tuesday, August 5, 2008, 10:42 PM G'day all, I saw a video on youtube of Canete hitting a stack of tyres. He was hitting them like he was a drummer... So I went and made a stack of my own, grabbed a can of spray paint and put 4 lines on it, segmenting it into 4 Quadrants. (Quadrant Theory) So now I have a stack of tyres with lines on it which I have fun hitting at varying targets and heights. I am wondering what other Eskrimadors out there in this wide world think and if they do anything similar? Peace to all, Scott _________________________________________________________________ Win a Nokia E51 with mobile Hotmail SMS alerts  http://www.livelife.ninemsn.com.au/compIntro.aspx?compId=4589 _______________________________________________ Eskrima mailing list, 2600 members Eskrima@martialartsresource.net Copyright 1994-2008: Ray Terry and Martial Arts Resource Standard disclaimers apply Subscribe or Unsubscribe: http://eskrima-fma.net --__--__-- Message: 7 Date: Wed, 6 Aug 2008 09:22:55 -0700 (PDT) From: jay de leon Subject: Re: [Eskrima] Salutation; FWIW To: eskrima@martialartsresource.net Reply-To: eskrima@martialartsresource.net jose:   thanks for the post.  i hope it gives list members a glimpse of some cultural nuances of filipinos. even though your experience or perspective is that of the kapampangans or from Pampanga province, that experience is universal for filipinos regardless of province.  my father was born and grew up in a small town in Pangasinan.   i am the oldest child of six.  as a child i remember my younger sister and i myself making mano to my dad when he came home from work, and after prayers.  for some reason, this practice was abandoned with the subsequent siblings.  maybe our family got too modern.   i wish i kept that tradition with my children here in the US.  my caucasian wife would have been appalled.  when i took along my son to the Phil. for a visit, though, he made mano to older relatives and to arnis grandmasters he met.  the grandmasters were both impressed and probably slight amused having a 6 ft. mestizo make mano to them.   i have had arnisadors here in the US make mano to me.  i believe it is the gray hair, not the skill or the killer reputation.  either way, it is an endearing and meaningful filipino tradition.   thanks for pointing that out.   jay de leon www.filipinomartialartsmuseum.com --- On Tue, 8/5/08, nephalim1@aim.com wrote: From: nephalim1@aim.com Subject: Re: [Eskrima] Salutation; FWIW To: eskrima@martialartsresource.net Date: Tuesday, August 5, 2008, 4:57 PM Hello Po, Manong Jay, Manong Bot and the ED community. Just in case someone was wondering where the "pagmamano"(kissing of the hand) or pressing someones forehead to an elder's hand came from(at least from my province), here is a post in one of a few articles a friend of mine wrote in his blog(www.siuala.blogspot.com).  For a brief description of bowing and salutations you can scroll down to the title, "The Cult of Respect".  Otherwise you can read the whole article about spirituality from my region/province that explains the salutations' meaning/roots from my side of the fence in pre-hispanic times.  Hoping it's a good read for all. Jose Capitulo Kapampangan Spirituality NĂ»: The Universal Force Before the coming of the Spaniards, Kapampangans believed in a Universal force known as NĂ». This force permeates and sustains all beings. It is generated by them yet at the same time is independent of them. It is immanent and yet transcendent. Ancient life and society has evolved through an intimate relationship with this force. We used to call our gods and ancestral spirits nunĂ», meaning "micro force", and the founders of communities as punĂ», meaning "source of nĂ»". The elderly were particularly respected in ancient Kapampangan society simply because they were commencing gods; they were about to become one with NĂ» and thus become nunĂ». The nunĂ» were not the duendes that the Spaniards made us believe. The nunĂ» were our fathers and mothers, our grandparents and great grandparents who have gone ahead to become one with the force and thus become gods. Ancient graves were placed on the western part of the rice field known as minangun. There, their tombs or pungsĂ» were in the shape of small mountains, a replica of the sacred mountain of Alaya. Nowadays, termite mounds are mistaken for pungsĂ» are avoided and feared as to the dwelling place of the duende. HAVING A TWIN SOUL Death is the ultimate departure towards a union with this Universal force. Kapampangans believed in the idea of having a kaladua or a twin soul: One kalâ being his personal soul or lagyĂ», the other being his nĂ», the soul of the universe that lives through the land of his birth, his IndĂ»ng Tibuan, that sustains him in life and returns to earthat the hour of death. Remember how our elders used to scold us when we do not eat our supper, how our kaladua would mangalug ya kng cusinâ at night because it is hungry? The ancients believed that man has the ability to either consciously or unconciously detach his other soul. They believe that it could travel to distant lands during sleep, or that it has the power to take the form of a gray butterfly known as kambubulag to seek help from friends and relatives when one is gravely ill or near death. Others believe in the power of the mangkukusim, ancient psychics who were known to have the power to send their souls to the houses of their enemies and do them harm. The concept of kal adua would also explain the violent nationalism of the ancient Kapampangans. For them, man and his IndĂ»ng Tibuan, the land of his birth, are one and the same. Their souls are linked together intimately. They are twins. They are kaladua. Without the other, man dies a bitter death ‑ the death of a foreigner in his own native land. THE CULT OF RESPECT Although death maybe the ultimate way to become a god, the ancients believed in humans who are more or less godlike, those who are nuan, "those who are overflowing with nĂ»". Kapampangans then believed that man is more or less nuan and must be respected accordingly. Aside from the elderly, those considered nuan by the ancients were the bayanĂ® (warrior) who never lost a battle, the upright dátĂ», the powerful katulunan (seers) and mamalian (mediums), and members of the mapiâ or ancient nobility. The way to show one's respect is often through pamanyiklaud. This is done by kneeling on the ground and then pressing the kanuan, the forehead which is "the seat of nĂ»", on the pigalanggalangan or wrist of the one being offered respect. One's rank is often times reflected by the galang or wristband one wears. If the one being respected is at a certain distance physically or in rank, one's kanuan is pressed on the ground instead of the person's wrist. Fray Juan de Plasencia, a Spanish priest observing the legal practices of the ancient Kapampangans at the beginning of the Spanish era, was quite intrigued at why the ancient o nes treated insult as the worst possible crime ever, and why it was often times repaid with death. If he took the time to understand the concept of nĂ», he would have understood that discourtesy then was not a mere question of forgetting one's manners but was rather a question of sacrilege. KAPAMPANGANISM VS CHRISTIANITY Religion is cultural. Culture is a collective expression of man's ongoing relationship with his environment. When a religion is introduced, it naturally brings with it the culture from whence it came. There is no religion that could be totally abstracted from the culture it sprang from. Christianity, which ultimately has its roots in Judaism, is a religion born of the desert. In the desert, the earth is death. Nothing grows from it but vipers and scorpions. So for the desert culture, the earth is evil. The intolerant desert soil would also account for the intolerant attitude of most desert cultures as expressed in their religions. In the desert, total and almost blind obedience to the head of the community is a matter of life and death, for he alone knows the trail to all the oases. To disobey is to be driven out into the harsh wilderness. Much like being excommunicated or being sent to hell. To stray away from the path is to end up dead in the hot desert sands. Life in the desert comes in the form of rain. For the desert people, good could only come from the heavens. If there is a god, then god must come from heaven. The heaven sends thunder and lightning. Th e heaven rumbles like a man. So god for the desert people must be male. For them, god is a father in heaven, for like a father, he too remains distant from his children even though he provides for them. The environment of IndĂ»ng Kapampangan are in total contrast to the desert environment. Naturally, the culture and belief system of the people here is in total contrast with the culture and religions born of the desert. For the ancient Kapampangans, the earth is rich. The richness of the Kapampangan soil accounts for the tolerant attitude of the Kapampangans and their culture. The earth is the source of all goodness. Life came from the soil. Life returns to the soil. Because the soil is good, then god must come from the soil. And because the soil nurtures and embraces all life, god must therefore be female. For the ancient Kapampangans, God is our Mother on Earth, Our beloved IndĂ»ng Tibuan. Imagine how the world of our ancestors was turned upside down when Christianity was forced upon them. Imagine the mental, cultural and spiritual anguish they experienced as the words of a totally alien god were rammed down their senses. Although they would not and could not admit it, Kapampangan Christians today still experience this same mental, spiritual, and cultural anguish. The state of their Christianity remains only in the mind. Deep down inside of them, their kaladua still struggles on to free itself from this totally alien and demanding god. BORN OF THE GODS The Kapampangan genesis knows no creation. All life sprang from the gods. All life is related. Oral history tells us that the first Kapampangan, Munag Sumalâ, The Dawn, was born of the union between the Sun God BápĂ» ArĂ®ng Sinukuan and our Earth Mother, the huge crocodile god of the great river, IndĂ»ng Tibuan. So great was the veneration of the ancients for Munag Sumalâ that the early missionaries decided to Christianise her and call her Maria so as to win more souls over to the new religion. Using her father's name as her surname, the Spaniards reintroduced BápĂ»ng Munag Sumalâ as Mariang Sinukuan. The image of her son BápĂ»ng Tálâ, the god who saved Kapampangans from the floods by teaching them how to plant rice, was used in analogy to the giving of communion by the priests. Yet the question remains as thus: If all Kapampangans then were sons and daughters of the gods and therefore gods themselves, why should they chose to become Christians and be demoted to mere creations of one god? Siuálâ ding MeángĂ»biĂ© Meantime: June 1999 Posted by siuala ding meangubie at 4:35 PM 0 comments Monday, August 28, 2006 BapĂ»ng IndĂ», Gabun ming TĂ­buan BapĂ»ng IndĂ», Gabun ming TĂ­buan, Ing sablâng biĂ© quĂ©cayu ngan pĂ» sĂ­sibul; Ing sablâng biĂ© quĂ©cayu ngan pĂ» mĂşmulĂ®. Caring uyat yu pĂ»ng ilug, M1magus pĂ» ing mal yung dáyâ, Ing danum ming mayĂşmu; Inuman ding sablang biĂ©; Ding pun Ă  mámunga at babiĂ© pangisnaua. Icayu pĂ» Ăł mal ming IndĂ», Ing tunĂ© lĂ­lingap at sĂ­siuâ quĂ©cami. NiĂł caulan yu kami pĂ» sânang matálic, Qng panaĂşn ning bagiĂş ampong ligalig. Qng dulum ning cabĂ©ngian, Pagtumailâ yu cami pĂ» sâna. IndĂ» mi pĂ»ng mal, Gabun ming TĂ­buan, PasĂşsuan yu cami pĂ» qng mitmĂ»ng lugud quĂ©cayu. AlĂ® yu pĂ» sâ pábusteang mapatlud ing yamut mi pĂ» quĂ©cayu. Bang manatili cami pĂ»ng tapát; SĂ­sinup qng mal ming singsing Ă  amána. BapĂ»ng IndĂ», Gabun ming TĂ­buan, Malugud yu cami pu sâng tanggapan, Caras ning aldo Ă  mulĂ® na cami pĂ» quĂ©cayu; Matalic yu cami pĂ» sâng caulan, Caras ning aldo Ă  mulĂ® na cami pĂ» quecayu. Siuala ding Meangubie Posted by siuala ding meangubie at 12:21 PM 0 comments Labels: dalit Subscribe to: Posts (Atom) Kapampangan A -----Original Message----- From: Felipe Jocano To: eskrima@martialartsresource.net Sent: Sun, 3 Aug 2008 4:52 am Subject: RE: [Eskrima] Salutation Hi manong jay, hehehehehe, which version, the short or the long one? ;-) that's usually done before the salutation :-) i ca ll it the secret handshake that everyone can see :-) bot --- On Sun, 8/3/08, jay de leon wrote: > From: jay de leon > Subject: RE: [Eskrima] Salutation > To: eskrima@martialartsresource.net > Date: Sunday, August 3, 2008, 9:36 AM > bot: >   > no fist bumps? >   > jay de leon > www.filipinomartialartsmuseum.com > > --- On Sat, 8/2/08, Felipe Jocano > wrote: > > From: Felipe Jocano > Subject: RE: [Eskrima] Salutation > To: eskrima@martialartsresource.net > Date: Saturday, August 2, 2008, 3:06 AM > > In addition to Joe's post below, I'd like to add a > few more details: > One reason for not bowing formally (in most systems, > exceptions as noted > below) > is pragmatic: as long as the other guy is also holding a > weapon in his/her > hand, > you're likely to get whacked on the head if you look > down as in bowing. A > nod is usually enough. > Another reason for kneeling on one leg is that the hand > movements involve > taking the teacher's hand and placing it on your > forehead. This latter is a > common sign of respect among many cultural groups all over > the archipelago. > In our group's case, the reason for doing our salute > (fist over chest) is > as a remembrance of the revolutionary background of our > country: Supposedly, > one > of the many recognition signs of the Katipunan (the > revolutionary group > working > against the Spanish in the 19th century during the last > ye ars of the Spanish > colonial regime) was to take one's hat off and place it > against the chest > when passing a possible fellow member on the street. When > done naturally, it > looks quite innocent - except to those in the know. If the > other party were a > fellow revolutionary, then he (if male) would return the > gesture. If it were > not > returned, then nothing would come of it. It should be noted > that in the oral > histories of many FMA, the connection to the revolution > against the Spanish > is > always mentioned. > Caveat: remember I used the word supposedly. Whether or not > this little > vignette is true depends on much research into 19th century > Philippines, > especially life in Manila. > There are other groups which have an elaborately > choreographed salute, and in > the case of one of my teachers, a simple handshake was > enough. > > Bot > > > Terry and Martial Arts Resource > Standard disclaimers apply > Subscribe or Unsubscribe: http://eskrima-fma.net > _______________________________________________ > Eskrima mailing list, 2600 members > Eskrima@martialartsresource.net > Copyright 1994-2008: Ray Terry and Martial Arts Resource > Standard disclaimers apply > Subscribe or Unsubscribe: http://eskrima-fma.net _______________________________________________ Eskrima mailing list, 2600 members Eskrima@martialartsresource.net Copyright 1994-2008: Ray Terry and Martial Arts Resource Standard disclaimers apply Subscribe or Unsubscribe: http://eskrima-fma.net _______________________________________________ Eskrima mailing list, 2600 members Eskrima@martialartsresource.net Copyright 1994-2008: Ray Terry and Martial Arts Resource Standard disclaimers apply Subscribe or Unsubscribe: http://eskrima-fma.net --__--__-- Message: 8 Date: Wed, 6 Aug 2008 08:48:38 -0700 (PDT) From: Talibung Antike To: eskrima@martialartsresource.net Subject: [Eskrima] The Importance of Local History in Philippine History Reply-To: eskrima@martialartsresource.net To all well meaning FMA Researchers and Historians: I would like to share hereunder an enlightening and eye opener piece from  Prof. HENRY FUNTECHA.... The obvious reasons why some of our National Heritage in the Philippines are being abused and represented wrongly by some of our pseudo-FMA historians who had not even personally set foot on the areas of the Philippines they assume to authoritatively represent. In fact, most of  the knowledge and ideas our Pseudo FMA Historians zealously propagate were not even subjected to the crucible test of scrutiny, actual on-site fact finding research and investigations.. Sadly, most of these are just second hand UNVERIFIED  information and propositions hoping that by the passage of time and widespread popularity the "ERROR" will eventually be accepted as "TRUTH". What a tragedy!   "Talibung Antike"   The News Today Online Updated August 1, 2008 Iloilo City, PhilippinesHome | About | Guestbook | Forum | Feedback BRIDGING THE GAP Henry F. Funtecha, Ph.D. The importance of local history in Philippine history It is unfortunate that a vast number of Filipino laymen lack interest or understanding of Philippine history. This may have been brought about by an inadequate background in history and a general tendency on the part of the people to be less conscious of the value of the past to their present life. Or, maybe, such ignorance or apathy may have resulted from the dearth of materials, especially on local history which is closer to the hearts and minds of the people. The critical importance of local history in the understanding and the writing of a truly national history cannot just be ignored. The rationale behind the need to come up with local history is the realization of the unrepresentative and limited nature of Philippine history. What is generally considered to be the history of the Filipino people is essentially the history of Central Luzon, most especially the Tagalogs. Important events and developments, including personages, particularly in the Visayas and Mindanao, are, at best, mentioned in passing and, at worst, altogether left out. The consequence, in this respect, is the misrepresentation of Philippine history by not taking into full account the unique differential character of the historical and cultural experiences of the various ethnic groups in scattered geographical units of the country. Historians -- both Filipino and foreign -- are not altogether to be blamed for the kind of Philippine histories they have come up with. The problem lies in the nature of Philippine historiography which was. for some time, tied up to the rigid limitations of Western criteria or standards; that is, historical writing has to be based on written sources. "No document, no history," as the saying goes. In fact, even in the use of written sources, primary materials were the only ones considered to be reliable. Because of this, the absence of written materials done by Filipinos in their own localities has largely been instrumental in limiting the tasks of national historians. Thus, whatever data have been incorporated by them in Philippine history have been derived from colonial sources which are, in the first place, regarded as biased sources. In short, national historians have been handicapped by this adherence to a generally accepted historical approach which offers very little information and undertaking for a people whose view of their history and struggles is, perhaps, mostly found in their oral literature. It should be borne in mind that the nation is made up of its parts - the regions, provinces, cities, and municipalities - and the nation's history must be the sum total of the histories of its parts. No town or province exists independently of the nation, and vice-versa. And, just as the auto mechanic understands the entire machine only if he knew the specific parts, so also national history becomes intelligible only in the whole context of local history. Simply put, and ,naturally, of crucial importance is the realization that interest in the study and understanding of Philippine history mainly hinges on one's appreciation of his/her own town's history. Local history is expectedly closest to the people's heart and consciousness because it reflects their own identity, experiences and aspirations. It is the interpretative recreation of the past of their locality, embracing its political, social, economic, and cultural life. This includes the development of the institutions in the geographical unit and the successes and failures of its people. Thus, in order to understand and, consequently, appreciate Philippine history, one should first know the history of his own locality and its contributions to regional development and over-all nation-building. One may never achieve a fuller understanding of the Filipinos and the Philippines if he failed to study the history of his/her town, city, province or region. The solution, therefore, to the inadequacy of national history is in its revision and enrichment. And, this is a responsibility not so much of the national historian but of the local people. It is the basic obligation of every locality to provide a proper and an adequate account of the historical experience of its own people. If this can be done, this will certainly enrich national history and will correct the impression that Philippine history is mainly the history of Manila and its surrounding area. Far from fostering regionalism, local history will make the people understand better and appreciate more their total national experience and heritage as Filipinos. other opinion Ballroom Dancing: Is it good for everyone? Pricking the conscience (2) Pro-choice is not pro-choice (1) Home | About Us | Guestbook | Search | Feedback | Site Map | What's New | Contact Webmaster Copyright © 2000-2006 The News Today Online :: Iloilo News and Panay News. --__--__-- _______________________________________________ Eskrima mailing list Eskrima@martialartsresource.net http://martialartsresource.net/mailman/listinfo/eskrima Subscribe or Unsubscribe: http://eskrima-fma.net Old digest issues @ ftp://ftp.martialartsresource.com/pub/eskrima Copyright 1994-2008: Ray Terry, MartialArtsResource.com, Sudlud.com Standard disclaimers apply. Remember September 11. End of Eskrima Digest