For many years, Laconsay served as editor of Bannawag, and later on editorial director of the weeklies and tabloids published by the Liwayway Publishing Incorporated. Certainly, before he became editor, he already inherited the innovations done by a number of the editors who were aware and adept at the issues of economy, fluency, and uniformity. We must note here that these three provide some requisites to the drawing up of a framework for the modernization of the any language, and the English language went through a lot of innovations that are in accord with these requirements. Many language scholars say that one of the markers for knowing that a language is old is when its words are long. The tendency for modern languages is to be shorter and more to the point. With a circulation that runs in the thousands and the copies distributed in Northwestern Philippines and Metro Manila and abroad, particularly Hawai’i, Bannawag thus exerts a huge influence on the cultural life of the Ilokano people.

Bannawag, Laconsay notes, accounts the five vowels listed by Vanoverbergh; the magazine also recognizes the ‘regular’ consonants that were not borrowed but is found in the old Ilokano language such as b, d, g, h, k, l, m, n, ng, p, r, s, t, w, and y and the letters for proper nouns that are most of the time borrowed words: c, ch, f, j, n, q, v, x, and z.

There have been other proposals for an approach to the revitalization, renewal, and modernization of the Ilokano language and it is at this juncture that I wish to point out some of the principles I laid down in my essay, “Preliminary Notes.”  I reiterate the claims in that essay to argue for the adoption of the Laconsay-Bannawag (the L-B form) rule of thumb, with a number of qualifications, one of which is the refusal to leave the use of the borrowed letters to account the borrowed proper nouns. For example, I would now propose to adopt the letter ‘z’ to account the word ‘zoo’ which has no translation in Ilokano and which makes its rendering as ‘su’ or other derivative impossible, obscure, and ambiguous.  I also argue that I now wish to use ‘x’ in its real ‘x’ phone/phonemic form rather than using the two-letter, phonetic equivalent, ‘ks’, for words, such ‘taxi’, ‘examen’, ‘extraordinario.’ How do we write ‘chico’ the fruit except to account it with the ‘ch’? And yet ‘chico,’ obviously, is not a proper noun. I note here that the L-B form is the same that is being followed by a number of popular and literary forms of the language including the 1996 “Ti Baro a Naimbag a Damag: Biblia, Ilokano Popular Version,” of the Philippine Bible Society. With the writers Lorenzo Tabin and Sinamar Tabin at the helm of the Ilokano translation project of the Church of the Latter Day Saints, and with both translators schooled in this modern L-B form of the Ilokano language, at least as far as the alphabets are concerned, we expect a continuing popularization and standardization of this form over the long haul. The literary form of the language follows the same as well, except for those who continue to write in the old school but whose printed form would eventually be edited to conform to this tacit standard. The key concept here is tacit because of the absence of a body tasked to standardize the language, the literary form prevails, as is the case of many of the world’s languages, however artificial this form is.  With the literary form more enduring than the oral, the convention laid down in the L-B form will stay. The lexicographer and Ilokano linguist Rubino whose avant-garde work, the 2000 “Ilokano Dictionary and Grammar,” helped pushed for the consolidation of the many disparate efforts at ‘standardizing’ the Ilokano language, has followed the L-B form. His other work, the 1998/2005 “Ilocano-English/English-Ilocano Dictionary and Phrasebook” follows the same approach to writing the language.

From the ranks of the younger creative writers of the Ilokano language comes the proposals for modernization, to mention Roy Aragon, Jaime Agpalo, Joel Manuel, and translation scholar specializing in Spanish, Raymund Addun. All of them have come up with their own position on the need to modernize the language and have all shown us how in their various essays and creative works, in the case of the fictionists and poets Aragon, Agpalo, and Manuel. All told, there has been a dissatisfaction and disappointment in the ‘L-B’ form as currently practiced and for which reason these proposals have been drawn up.

My view of the issue is this: work on the 29 letters of the L-B form and around it, navigate the rules to account a more contemporary portrayal of the life and linguistic experiences of the Ilokanos, in the Ilokos, in the Philippines, and abroad. In short, it is an approach that does not any longer follow the old Tagalog with which the whole framework was initially based. I understand the resistance of some scholars about losing the Ilokano language, losing its Hispanic form, for instance, with the penchant for the ‘c’ and the ‘q’ and the ‘v’. But I understand as well the need to negotiate for what has been there, and what is existing and “accepted in most modern publications,” to borrow Rubino’s position on the Ilokano spelling system. To illustrate, I have since refused to write the name of the country in that bastardized word, “Pilipinas” that uses a Tagalog approach to its spelling. I always write it as ‘Filipinas.’ Taking a cue from the proposal of the Addun-Agpalo-Aragon-Manuel tandem, I have since written ‘Universidad ti Filipinas’, the University of the Philippines, with the ‘v’. But ‘baka’, ‘cow’, has gone on too deep in its Ilokano literary form; this is the reason why I resist its rendering into the Spanish etymology, ‘vaca’ as some would propose.

The clue here is this: once the word borrowed has gained currency in that form, it assumes as legitimacy as it now behaves as if it were a native lexicon. This sense of borrowing and not returning but totally owning it up is the clue to enriching as language. And one way to own it up, as is the case of  ‘baka’ is that we have made it behave like the two syllables of the Ilokano kur-itan/kurditan ‘ba’ and ‘ka’.#