Diperinsiya ngo reshan..
LITERALLY, OUR TITLE may translate as: “Different, P-E.E” (Phrase-Expression for Emphasis) or Relational Grammar would render it as: “Different, EMPH, EMPH.”
[THE REASON BEING that: you can have as emphatic ring by ending your sentence either with EMPH ~ngo. or EMPH ~reshan. or eshan. as in: Ehbaddeg et ngo! (Literal: “It’s big EMPH!” i.e. upon sight of an oversized window of a being-built house, or: Ehbaddeg (et) eshan! Although when both ~ngo and ~eshan are used in the same sentence, there is no ‘reduplication’ nor a grammatical Error.. at all. Rather, the 2nd EXPR. Enhances or fortifies or ‘assures truth’ – of the first EXPR – in relation to what is being emphasized – in this case: the being ‘different’ (cf. Supra) of something].
‘THE EXPR “DIPERINSIYA ngo reshan..” is said when the speaker wants to point out the advantage (or disadvantage) – of one choice over another identified choice, for example: Diperinsiya ngo reshan eh nan asshal soni eg nan asshal.. shaha taljawa shagus! (Transl: “Different (it is) with one schooled over the unschooled… people immediately greet the schooled one!”)
DIPEREINSIYA NGO RESHAN eh ignorante, enam-ai ja man pudno; ji sai sotta atod-an! (Transl: “Different, EMPH, EMPH, (or it is) the case of the ignorant (or untaught, etc.), he is easy (or prone) to tell the truth; unlike in the case of the tutured (instructed, taught)”!
AMONG THE NABALOIS of the pre-war era, they often made use of this EMPH-Expressions in their preference traditional of: Endogamous – over Exogamous, marriages.
HISTORICALLY, THE TOWN of Bokod, Benguet which up-to-now prides of a ’99 point something’ pure Nabaloi population, records of the first white-Nabaloi marriage only in 1948 – three years after WWII.
DIPERINSIYA NGO RESHAN (or EXPR..) no maesawa eh Khait! (Transl: “EXPR.. if we marry our own fellows”)!
THE YOUNG MEN and women then would say.. and with their old folks smiling while listening.. though
[THIS TIME, IT usually is a different story: some of them would say – ‘this is a free country, I can chart my own direction whom to marry’; or, ‘let me try other avenues of life and culture.. if I happen to marry a foreigner or non-Khait, that doesn’t mean I am an infidel to my people?’ et cetera].
BUT THE USES of the above-identified expression do not only border on race, culture, and geographical location. Note, for instance, this comment:
“BAKIT PA ENGLIS-englis pa kayo eh Pilipino naman tayo dito?” (Transl: “Why do you speak (that mixed-with) English when we are all Filipinos here/in this gathering, etc.?”). A reply-comment came promptly:
EH DI MAG-PILIPINO. Mas mabuti pa! (Transl: “So/well, then let’s speak Pilipino! Better yet!)” She was joined by the others who were nodding – including two Nabalois in – attendance who were agreeing with:
OWEN ESHAN. DIPERINSIYA ngo reshan! (Transl: “Yes, by all means. EXPR!”).
[BUT OTHERS IN the Meeting who didn’t know Nabaloi, later asked: ‘What were the two saying?’ The reply came soon enough: “they were saying ‘Better yet’; or ‘why not?’; etc., they were agreeing like you and me, weren’t they?”].
A NOT-SO OLD Nabaloi Elder of Itogon once boomed: Ngantoi ampet amay kowan e bhotosen jo? Sige, sajai eh ikowan ko.. Diperinsiya ngo reshan (or EXPR).. sha huttan era shaka adafoan sha! (Transl: “Why must you always ask me whom to vote for? Okay. This is what I’ll say: it is [always] different.. those who remember where they’re from!”).
THEN, HE CITED his two near-recent examples of local Executives whom they voted for and who were from there: one who caused the realization of a vehicle bridge in a barangay near where he was born; and another, who worked for the construction of their municipal hospital. And before pausing, he said:
“ONE BIG REASON was: they never forgot they were from here.. that they loved us, and we all know that. Now, who do you have: in-mind, in their steads? They and many more examples before them.. they were from here – and they came back and brought things – great and/or small, for us here. Diperinsiya ngo reshan!