This article proposes the vernacular as a discursive methodological entry point to Memory Studies. A bottom-up approach, this article theorizes memory and time starting from a close-reading of signifiers from the Filipino language, thus allowing its culture to be considered in its own terms first. The first part of the essay examines a set of terms that show equivalences with Western conceptions of memory. The second set of signifiers—(ma)tandà(an), agam, limot/limót and panahon—reveal that they are actually more illustrative of the current trend of movement in Memory Studies; and that they translate more accurately both the non-linear and linear dimensions of time. The third part of the article considers cultural concepts namely, kapwa, utang-na-loob, bayanihan, Manilaner, and desaparesidos, which challenge and enrich Trauma Studies’ Freudian and Holocaust-based history. With a perspective of memory and time from the Global South, this study also demonstrates how one can share space and time with (the wrath of) nature in a society of impunity while emphasising the importance of spirituality, humour, group culture, and hospitality. The existence of the Manilaners and the desaparecidos also shifts the perspective and experience of the Holocaust and the disappeared to a Filipino context.

中文翻译：

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白话作为记忆和时间的方法：菲律宾记忆研究概念的语言学和文化探索

本文提出将白话作为记忆研究的一种话语方法学切入点。本文是一种自下而上的方法，从仔细阅读菲律宾语中的指示符开始，对记忆和时间进行了理论化，从而允许首先以自己的方式来考虑其文化。本文的第一部分研究了一组术语，这些术语显示了与西方记忆概念的等同性。第二组指示符-（ma）tandà（an），agam，limot /limót和panahon –揭示它们实际上更能说明记忆研究的当前运动趋势；并且它们可以更准确地转换时间的非线性和线性维度。本文的第三部分考虑了文化概念，例如：kapwa，utang-na-loob，bayanihan，Manilaner和desaparesidos，挑战并丰富了创伤研究的弗洛伊德式和大屠杀式的历史。从全球南方的记忆和时间的角度来看，这项研究还证明了在有罪不罚的社会中，人们如何与自然（愤怒）分享时空，同时强调灵性，幽默，群体文化和热情好客的重要性。马尼拉人和绝望者的存在也将大屠杀和失踪者的视角和经验转移到菲律宾语境中。