Pantayong Pananaw and Bagong Kasaysayan

Pantayong Pananaw and Bagong Kasaysayan.
By the mid-1970s, Zeus Salazar, a member of the U.P. Department of History,

introduced a new philosophy that would guide a new historical and social scientific
scholarship tradition. Salazar contends that despite the surge of nationalist
perspective in historical writing, our historical narrative remains targeted to the
English-speaking sectors of the society that consequently excludes the larger masses.
while nationalist histories wanted to use pro-Filipino and nationalist perspective, they
failed to induce real nationalist awakening because these histories still focused on our
colonial past and experience. It was as if our history was shaped only by being
colonized and that the Philippines and the Filipinos would not exist without these
foreign encounters. Moreover, the works of the most nationalist of these historians
were still written in English-the language that is only spoken by the elte and educated.
few and not understood by the masses. The people and the Filipino remained at the
margins of these narratives, and their stories were told not with them as the intended
audience but for the outsiders and elite few. Indeed, historia, as first brought by the
Spaniards in the sixteenth century, remained the standard of historical scholarship in
the country.
For Salazar, times. Prepare to share your diagram in class. to truly reclaim our
history, a fundamental change in perspective is necessary. History should be
processed, Written, and taught in the Filipino language for the Filipino people. Such
perspective is what Salazar would call Pantayong Pananaw or the from-us-for-us
(inclusive) perspective. Pantayong Pananaw or P.P is a departure from the views
employed by the colonial and nationalist historians, which are pansilang pananaw or
from-them-for-them perspective, and pangkaming pananaw or from-us-for-them
perspective, respectively. The fundamental difference lies in the intended audience. In
the colonizers pansilang pananaw, they were telling our history and describing our
culture and society to their fellow Spaniards or Americans. When the ilustrados, the
Katipuneros, and the nationalists started writing history, they refuted the colonial
interpretation of our history and provided an alternative analysis. They started telling
our history and describing our culture and society to the same audience. Hence, the
pangkaming pananaw, i.e., "we are like this" ('ganito kami').
Pantayong Pananaw wanted to replace the dominant historia philosophy, which

remained even after the rise of nationalist history, and to reclaim the ancient
kasaysayan in scientific terms. Hence, Pantayong Pananaw served as the
philosophical foundation of Bagong Kasaysayan-a reconceptualization of the ancient
kasaysayan, which focuses on the importance of saysay or significance to the
community where the history belongs. It is the scientific iteration of the kasaysayan of
our ancient forebears. Bagong Kasaysayan should make sense and be understandable
to the masses and the communities because they should always be included in the
conversation. The key to the creation of internal discourse is the change of language.
Bagong Kasaysayan, therefore, should be written and taught in Filipino. P.P. scholars
argue that it is essential to foster internal conversation; thus, the language that
should be used is the language that is spoken and understood by almost everyone.
Filipino, as the undisputed lingua franca, became the language of choice.
Furthermore, because almost all of the primary sources used by the earlier historians
were created either by the colonizers of the country's elites, it had been hard to place
the people in the historical narrative that has been so far produced Bagong
Kasaysayan responds to this challenge by exploring the use of sources that emanated
from and originated by the people or the masses. These sources may include artifacts,
oral tradition, and existing indigenous cultural practices.
Pantayong Pananaw and Bagong Kasaysayan embody the most radical and ambitious
attempt at genuine Filipinization of our history. While substantial criticism has been
issued upon it by several historians in the past decades, no one can doubt that, at
present, it represents the acme of the development of Philippine historiography.

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Pantayong Pananaw and Bagong Kasaysayan.

By the mid-1970s, Zeus Salazar, a member of the U.P. Department of History,

Pantayong Pananaw wanted to replace the dominant historia philosophy, which

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