A third example is the excessive translation of indigenous terms into English even when there is no accurate equivalent in that language. For. Example, word like “dowry” and “hut” are commonly used to refer respectively to a lowlander marriage practice and to a typical indigenous house becomes stigmatized as a lowly structure because it does not conform to standards of western architecture: when folk songs such as “bahay kubo” or “magtanim ay “di biro” are translated into “my nipa hut and “planting rice is never fun,” this sends a message that filipino culture has to be translated into the colonizer’s language first to be worth teaching and learning it is the obligation of historians to emphasize pride in our culture and history, and one way is to highlight objects, practices and the values of our culture as we call them and not as foreigners translated them. In each of the cases I have cited, a nationalist perspective requires us to reevaluate how we perceive ourselves and the way we express this knowledge of ourselves. Are we learning and teaching our history and culture as Filipino, or do we remains captive to a persistent colonial mentality?