Magulang

“Magulang” is a beautiful Filipino word and concept.  

It simply means “parent/s.” From the root word “gulang” (age), prefixed by “ma-” (more or many), it literally means “more age” or “older” or “elder,” but  it is actually used to refer to either the father or mother, or more accurately to both.  

Magulang is appropriately used to refer to “human parents.” We do not call animal parents as “magulang.” Instead, we use “inahin” to refer to the mother-animal (as in bitch, cow or sow) and “bulugan” or “barako” for the male animal progenitor (as in stud, bull or boar). Conversely, we do not use “barako” to refer to our ama/tatay (father) or “inahin” to refer to our ina/nanay (mother).

In this sense, magulang approximates the reality that “No living being on earth except man was created ‘in the image and likeness of God.’ Human fatherhood and motherhood, while remaining biologically similar to that of other living beings in nature, contain in an essential and unique way a “likeness” to God which is the basis of the family as a community of human life...” (Gratissima Sane 6)

Moreover, there is in the usage of the word “magulang” an assumption that the parents are married. They are a couple, a married couple (“magkabiyak”).

As married couple, magulang are “open to life.” In their marriage rites, the third question is: “Are you both ready to raise as good Christians the children whom God will give you?” Thus, when they make love, they not only exercise the gift of married life, they likewise welcome the possibility of having a child.

Finally, magulang, when uttered, exudes reverence. In a culture marked by filial attachment and family-centeredness, there is in the use of this term an acknowledgment that the “older and the elder (magulang)” deserve respect. Not because they are stronger, wiser and more productive, but primarily because they are the very instruments for human life - our very lives - to be “generated, welcomed and cared for.” (Catechism for Filipino Catholics 1010)  

With all these in the Filipino psyche, it is not difficult for the Filipino to heed the fourth commandment: “Honor thy father and mother.” Indeed, our deference to and reverence for “magulang” is our way of promoting human dignity, marriage and family life. 

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Today, however, a different spectacle of magulang is being projected.

We have people and sectors in society who are concerned about the rise of what they refer to as “irresponsible parents.” Claiming that the situation is grave, they want parenthood and parenting legislated. Hence, there is House Bill No. 4244 (better known as the Responsible Parenthood and Reproductive Health Bill) and the counterpart S.B. 2865. 

For them, parents are irresponsible when they do not exercise their reproductive rights and thus fail to adequately respond to the needs and aspirations of the family and children (Cf. H.B. No. 4244, Sec. 4). They point to those who have the temerity to “generate” life, despite their abject poverty, illiteracy, weakness, irregular sexual relations and other situations, perpetuating a cycle of poverty and human misery in the process. They say that “[t]he limited resources of the country cannot be suffered to be spread so thinly to service a burgeoning multitude making allocations grossly inadequate and effectively meaningless” (Sec. 3 [12]). In short, irresponsible is just about anyone who contributes to the increase of “unwanted pregnancies” in this country by engaging in sex, with procreation as accident. 

The culprit, according to the authors of this bill, is lack of information and ready access to safe, legal and effective family planning methods, techniques and devices (Cf. Sec.3). The sex can actually be preserved while the accident can be forestalled. Thus, to stem the rise of irresponsible parents, the government must now teach and educate parents and would-be parents the idea of “responsible parenthood.”

Parents must now “have informed choice,” and more importantly, “access to a full range of safe, legal and effective family planning methods, techniques and devices” (Cf. Sec. 7). Unwanted pregnancy must be put to a stop by subjecting pregnancy within the absolute control of “parents” through the use of various methods and devices, which the government itself shall now ensure are readily accessible and available. 

Pamahalaan (government) shall empower “would-be magulang” to take sole control of their reproductive functions. To ensure success, “the DOH shall spearhead the efficient procurement, distribution to LGUs and usage-monitoring of family planning supplies for the whole country” (Sec. 11). It shall also “endeavor to integrate a responsible parenthood and family planning component into all antipoverty and other sustainable human development programs of government, with corresponding fund support” (Sec. 12).

At the local level, “the LGUs shall ensure that poor families receive preferential access to services, commodities and programs for family planning” (Sec.13). There shall also be “Population Officers” whose role at municipal, city and barangay levels in the family planning effort shall be strengthened. The Barangay Health Workers and volunteers shall be capacitated to give priority to family planning work (Sec.17).

The goal is the Filipino people’s “reproductive health,” achievable through their exercise of “reproductive rights.” The vision is for the magulang to be “able to have a satisfying and safe sex life,” but with “the capability to reproduce and the freedom to decide if, when and how often to do so” (See Sec.4(o) of S.B. 2865).                                                          

(To be continued)