the gapanese invasion is nigh!

"pinakamaganda ka nga sa buong kapuluan, pero latina na naman ang magwawagi ng korona at sash sa miss world! racism ba ito? lupasay!"

Friday, October 30, 2009

rapunzel: a feminist revisionist tale


Once upon a time, there was a couple who did not have a child. They longed to have one, but the heavens have yet to hear their prayers. One day, while praying for a child to grow in her womb, the wife saw from her window a clump of plants with the most mouth-watering appearance. She longed for it but the husband did not dare ask or steal it from its owner, who was a witch living in the neighboring house. The wife grew so sick that the husband had no choice but to sneak into the neighborhood to pick up the plants, only to be caught by the witch. The witch allowed him to get away with the plant on the condition that he would give her his child, the very reason why the wife was sick. When the wife gave birth, the witch appeared from out of the blue and fetched the child. She took her in the middle of the forest and imprisoned her in a tall tower. She was named Rapunzel; she was beautiful, fair, and gifted with a long, lustrous golden hair. The years passed by and Rapunzel grew hair more than 15 meters long. The witch could get to Rapunzel's tower to deliver food by climbing onto the window using Rapunzel's hair as scaffolding.
The lonely Rapunzel longed to see the world beyond her tower, and while she was afraid of her jailguard of a witch, she was curious as to what could be waiting for her out there. One day, a prince happened to pass by and fell bewitched by her beauty. The prince became obsessed about rescuing Rapunzel, and collected his guts in order to ask her to throw her hair down to allow him to see her the way the witch regularly did. Rapunzel saw this a rare opportunity, but let it pass unclaimed, for this Rapunzel was a different woman altogether. It occurred to her that she could do the escape herself, so one night right after the prince pined away for her, she tied her hair in her bedpost and climbed down using the rest of her hair volume. With the pair of scissors she uses to trim her hair to splendid beauty, she cut her hair to shoulder's length and ran away, leaving her golden burden behind to a promise of a future without bondage, either from evil witches or obsessed men.

Tuesday, October 27, 2009

ilang kaugaliang pilipino


Maasikaso, may utang na loob, nakikisama, magalang at makapamilya ay ilang mga katangian na makapag-aangat ng antas ng kultura sa Pilipinas. Kabilang ang mga ito sa mga litaw na kaugaliang Pilipino na madaling mapansin ng mga banyaga. Mahalaga ang mga kaugaliang ito sapagkat mas matanda pa sa panahon ng pananakop ang pag-iral ng ganitong mga katangian. Dahil sa katandaan ng mga kaugaliang ito, malalim na ang ugat ng mga ito sa sensibilidad ng mga Pilipino kaya hindi basta-basta maaaring bunutin kahit pa man mahaba ang panahon ng pagkakasakop sa bansa ng mga dayuhan. Buhay na buhay pa ang ganitong mga kaugalian dahil nga malalim ang ugat ng kinalaglagyan ng mga katangiang ito sa katauhan ng mga Pilipino. Samakatuwid, mahihinuhang naisasagawa pa rin ng mga mamamayan ang mga kaugaliang ito sapagkat hindi ito madaling burahin ng impluwensiya ng pananakop.
Nagsimula ang pagkamaasikaso noon pa mang Panahong Prekolonyal. Dahil sa pakikipagbarter ng mga katutubong Pilipino sa mga karatig-bansa gaya ng Tsina, India at Malaya, naipakita ng mga katutubo ang pagiging maasikaso. Isinasabuhay nila ito noon sa pamamagitan ng pagsalubong sa mga kapalitan ng kalakal, palakaibigang pakikitungo sa kanila, magiliw na pakikipagtalastasan at pag-aasikaso sa mga bagong dating. Noong papadaong ang mga Kastila sa isa sa mga islang kalaunan ay bubuo sa kapuluan ng Pilipinas, kagila-gilalas na sinalubong sila ng mga katutubo hindi ng pagkasindak sa mapuputing dayuhan kundi ng mga ngiti at pag-aturga. Dahil gutom na gutom ang mga dayuhan, inasikaso sila, pinakain at pinatuloy sa kanilang pamayanan. Sa pag-aasikaso sa mga bisita, makikitang nakangiti sila, magiliw sa pakikipag-usap, palakaibigan, masayahin, at mapag-alok ng anumang pag-aari nila. Naipagkamali pa ng ito ng mga mananakop bilang kahinaan at pagkaalipin. Mahalaga ang ganitong kaugalian sapagkat mas pinahahalagahan ng mga katutubo noon ang kapayapaan at pakikipagkaibigan kaysa pakikipagdigmaan. Sanhi lamang ng gulo at kamatayan ang digmaan samantalang nagpaparami ng kaibigan ang pagiging maasikaso. Samakatuwid, mapagmahal sa kapayapaan at kapwa-tao ang mga taong kabilang sa lipunan noong Panahong Prekolonyal.
Panahong Prekolonyal din ang pinaghuhugutan ng katangiang may utang na loob. Dahil noon pa mang Matandang Panahon ay may umiiral nang sistemang panlipunan sa kapuluan, naipapakita na rin ang katangiang ito. Sa mga pagkakataong may naililigtas ang buhay, nabibigyan ng trabaho o nakapag-aral, nagkakaroon ng ugnayan ang natulungan at nagbigay ng tulong. Mistulang regalo ng tumulong ang ibinigay niya sa natulungan, na nakadarama naman ng pangangailangang ibalik ang tulong dahil utang na loob niya ito. Maaaring tumakbo ng maraming henerasyon ang pagbabayad-utang na ito at maaring humingi pa ng ibang porma ng bayad-utang ang nagbigay ng tulong. Makikita rito na hindi lubusang matutumbasan ang naiabot na tulong dahil sa pambihirang pagkakataong nangailangan ng tulong ang isang tao, ang nagbigay ng tulong ang tutuusing nagdugtong ng buhay ng nangailangan.
Mula pa rin sa sistemang panlipunan ng Matandang Panahon ang katangiang nakikisama. Dahil sa maliliit na pamayanan ng panahong iyon, magkakakilala ang lahat, kung hindi man magkakamag-anak. Sa lapit ng ugnayan ng mga tao sa bawat isa, hindi na sila nagkakahiyaang magbigayan ng tulong. Nakaugnay dito ang bayanihan, batares, at iba pang porma ng pagtutulungan. Mula sa magkakabahay hanggang sa magkakapitbahay, nagpapakisamahan ang bawat isa upang maisaayos at maisulong ang kanilang komunidad.
Mula pa rin sa panahon bago masakop ng mga dayuhan ang pagiging magalang ng mga Pilipino. Samantalang produkto na lamang ng pananakop ang respetong maiuugnay sa relihiyong Katoliko, likas naman ang paggamit ng “po” at “opo” sa pakikipag-usap ng mga batang Pilipino sa matatanda. Bukod sa “po” at “opo,” gumagamit pa ng mga magagalang na pantawag gaya ng “kuya,” “ate,” “manong,” “manang,” “lola,” “lolo” at iba pa.
Dahil nga sa mumunting pamayanan ng Panahong Prekolonyal, magkakalapit ang bawat tao. Karamihan sa kanila ang magkakamag-anak na may maganda at malapit na ugnayan. Pangunahin ang kanilang katapatan sa pamilya higit sa anupaman. Kung nasaan ang isa, naroon ang lahat. Inaalaagaan nila ang isa’t isa.
Makabago man ang kabataan at lipunan ngayon at madalas man kaysa hindi na may malaking impluwensiya ang pagkakasakop at pagdating ng modernismo mula sa dominanteng mga bansa ng Kanluran, may ilang bagay na konserbatibo ang mga Pilipino at ilan na rito ang mga naturang katangian na may natatanging katutubong istilo. Makikitang buhay na buhay pa rin ang mga katangiang ito ng mga Pilipino kaya nga malaki ang pag-asang maiangat ng mga ito ang antas ng kultura ng Pilipinas.

Sunday, October 25, 2009

ang pagbigkas sa meron bilang galaw ng katauhan


Bumibigkas ang tao ng meron upang ipakitang buhay siya na siyang pagpapagalaw niya ng kanyang katauhan. Sa pagbigkas ng meron, maaaring gumamit ng salita upang ipaliwanag ang material na mundong ginagalawan niya, ngunit may pagmemeron na sa kilos ibinabatay ang pagbibigkas, at ito ang mas nagbibigay ng katauhan dahil galaw itong mas may lapit sa meron. Lamang, dapat maging maingat na huwag makihalubilo sa konsepto lamang dahil ang mga ito ang mga bagay na naiisip lamang, may hangganan, kung gayon ay nagiging kulungan at sagabal sa pagmamatayog ng ating pag-abot sa meron. Sa pakikihalubilo sa konsepto, nakikipagtalaban lamang sa isip samantalang hindi lahat ng bagay ay masasakop o makukulong ng isip. Oo nga, makapagbibigay-liwanag ang konsepto para makadaan patungo sa meron, magagamit bilang alaala ng mga bagay na binibigyang-pangalan, makabubuo ng tanong tungo sa mas malalim na pagtingin sa mga bagay na maaaring paguhuin ang hangganan at makakatalab ng buong isip. Ngunit hindi meron ang konsepto kaya lagi na itong nasasakop ng hangganan. Hindi umaangat sa mas mataas na taas tungo sa meron ang konsepto dahil nakakapit sa mundong inilalarawan n gating mga pandama.
Kaya nga sa meron tayo dapat makihalubilo dahil daigdig itong labas sa hangganang pumipigil sa isip na tumalab nang higit pa sa pandama. Sa meron, napaguguho ang mga hangganan, ang kulungang sagabal sa paglapit sa meron nang pinakamalapit na lapit. Samakatuwid, nakasusubok na maabot ang maganda, totoo at mabuti habang lumalagpas sa hangganan ng isip tungo sa daigdig ng meron. Hindi na mahalaga rito ang konsepto dahil higit pa sa madarama ang magpapaliwanag sa isip kundi ang liwanag ng meron. Higit pa sa maiisip ng konsepto ang kayamanan ng kahulugan ng meron dahil hindi na madaragdagan pa ang katotohanan ng meron. Sa pakikihalubilo sa meron, hindi tayo nakakahon sa mga hangganan. May matatakbo pa ang isip nang higit pa sa maiisip natin at ito ay ang meron.
Gusto kong makita ang aking sarili na hindi bilanggo ng konsepto kundi nakahalubilo sa meron, dahil gusto kong makaalam, maliwanagan at maging buong tao sa pamamagitan ng pagbibigkas ng meron. Gusto kong malagpasan ang pagtingin sa kulay pula bilang isang kulay na nakikita ko. Gusto kong lagpasan ang maiisip ko rito bilang kulay ng dugo, ng bolpeng pantsek ng papel, ng bilog sa gitna ng watawat ng Hapon. Gusto kong maiugnay ito sa kulay ng galit, o di kaya ng pag-ibig. Ngunit ayoko ring ikahon ang aking sarili sa pag-iisip na ganito lang ang maaaring itakbo ng kulay pula sa aking isip. Gusto kong makarating sa mundong hindi materyal na bagay ang pula kundi isang pulang meron sa daigdig ng meron nang higit pa sa maaaring isipin ko hinggil sa kulay na iyon. Gusto kong magkaroon ito ng laman at kahulugan ayon sa pagbigkas ko ng pagkameron ng kulay na pula.
Sa pagitan ng daigdig ng isip at lagpas sa isip, hindi ko maipagpapalit ang sistema ng meron na walang hanggan sa paglarawan at pagpapaliwanag sa mga bagay na binibigyang-pangalan sa dagidig ng isip ayon lamang sa kung ano ang maikakahon ng pandama rito. Sa sistema ng meron, makakahalubilo ko na ang mga bagay na may tunay na ganda, katotohanan at kabutihan higit pa sa maaaring bigyang-hangganan dito ng konsepto ng isipan.

Tuesday, October 20, 2009

ang konsepto bilang labi ng meron


Ang pagbigkas sa meron ay binibigyang-daan ng paggamit ng isip, na bumubuo naman ng konsepto. Higit pa sa maaabot ng isip ang meron, ngunit sinusubok na lapitan ang merong ito sa pamamagitan ng konsepto. May kakulangan man ang konsepto sa paglarawan, pagpapakahulugan at pagpapaliwanag ng totoong meron, mabuti nang may maiiwang mapagsisimulan pa ng ibang magmemeron kung tapos na sa pagbigkas ang iba. Kaya nga hindi malayo sa representasyon ng labi ang konsepto, dahil ito na lamang ang naiiwan sa isip bilang alaala at hindi ang tunay na nakapagpaliwanag sa nagmeron. Sa ganitong kalagayan, maaaring maging sagabal pa sa pagbibigkas ang labing ito ng konsepto dahil baka mapagkamalang ito na ang totoong meron. Bukod pa rito, ang mga labing ito ay may hangganan kaya nga hindi makalalagpas sa isip hanggang subuking makihalubilo sa labas ng kahon ng madarama tungo sa daigdig ng meron. Sa pagpapakitang ito ng pagkakaiba ng konsepto at meron, makikitang mas sinauna ang meron dahil ito ang sinisikap talabin ng isip. Ang meron ang binibigyang-pangalan ng konsepto kaya nauna muna ang pagkameron bago ang pagbibinyag ng pangalan bilang konsepto. At gaya nga ng katuruan ni Tsuang Tzu, higit pa sa labi ang maaaring mahita mula sa meron kaya balewala ang konsepto kung mas mahalaga ang maipapaliwanag ng meron. Salita nga nang salita kung kulang naman sa gawa, hindi rin tunay na makahulugan. Lahat tayo, upang matawag na tunay na dakila, dapat magsumikap na gumawa ng gulong at hindi lang basta bumasa nang bumasa kung paano makagagawa ng gulong.
Sa pag-aaral ko ng pilosopiya, nasisimulan ng konsepto ang pagbibigkas ko ngunit dapat kong tandaan na makasasagabal ito kung papag-isahin ko ang tingin sa konsepto at meron. Dapat kong malaman na labi na lamang ng mga pinagmeronan ang lahat ng inaaral ko sa pilosopiya at hindi ang tunay na meron. Wala itong pinagkaiba sa pinagbalatan ng kendi: hindi ito ang tunay na matamis at nakaaangat ng damdamin kundi ang merong binabalot nito. Maaari ko namang gamitin ang konsepto para makapagmeron dahil sa isip naman magsisimula ang pagbibigkas. Kaya nga lamang, tatandaan kong mas una ang meron dito; pangalawa na lamang ang konsepto dito na nagbigay-kaisipan (at nagbigay din ng hangganan) sa meron. Gusto kong gayahin sa Tsuang Tzu na hindi minahalaga ang pinagkataman ng umano’y dakilang taong hindi dakila para sa kanya. Totoo namang dapat isagawa kung ano ang alam dahil ang mga gulong ay walang pinagkaiba sa natututunan sa pilosopiya: hindi magiging makahulugan kung sa salita lamang at hindi sa pagsasagawa. Gusto kong ilapat ang natutunan ko sa pilosopiya sa gawa nang hindi nakakahon sa salita lamang. Anumang pagbibigkas ko ng meron ng pilosopiya, higit dapat sa hangganan ng salita upang sa kaliwanagan ko ay mabuo ang aking pagkatao.

Sunday, October 18, 2009

ang pag-uulit bilang pag-unawa sa tunay na pag-iisip


Para kay Heidegger, para makaunawa sa tunay na pag-iisip, kailangan ang seisvergessenheit (pagkalimot sa meron) at balikan ang pag-unawa sa kasabay nitong nagpapahayag ngunit nagkukubli. Dapat pakilusin ang isip dahil meron ang nagpapahayag ng aletheia, na totoo at aktong nangyayari kaya hindi mapasusubaliang isang kilos na tuluy-tuloy lamang ang pangyayari kaya hindi mahuhuli. Hindi bale dahil may gelasseinheit naman na para siyang gamiting pagpapahayag at pagpapaubaya sa pagpapakita ng meron. Dapat na isinusuko ang sariling magbigay ng rason dahil anunman ang mangyari, ito ay meron na, hindi na kailangang itakda ang dahilan, ipinapaubaya sa meron ang lahat, nagpapaubaya at nagpapalaya ng puwedeng ipakitang meron nawawala ang hawak sa akin. Aaminin na hindi hawak ang lahat. Nawawala ang lahat sa akin.
Halimbawa nito ang kahulugan ng kaligayahan, dapat kong limutin ang salitang kaligayahan dahil salita lang siya na kumakatawan sa isang estado ng isip na meron naman talaga kahit hindi pa naimbento ang salitang pantawag sa kanya noon. Kailangang makalimutan dahil kung may okupasyon akong isipin iyon buong maghapon magdamag, mawawalan siya ng tunay na kahulugan sa akin bagkus ay magiging salita na lamang ito. Sa panahong sabihin kong masaya ako, mauunawaan kong hindi ako tunay na masaya dahil kung napakasaya ko, bakit hindi ko hayaang ipakita nito ang kanyang sarili sa gawa at hindi sa salita? Totoo namang may kaligayahan gaya kapag pumasa ako sa mga pagsusulit o sama-sama ang buong pamilya o nagpaparamdam ng lambing ang minamahal. Ang kaligayahang ito, hindi ipinagsisigawan ang kanyang sarili bagkus ay nagkukubli sa kaisipang alam na ang kanyang katangian noon pa mang wala itong pangalan. Hindi na kailangang umapuhap ng rason para sa pag-iral nito dahil ang kaligayahan, meron na sa iba't ibang panahon at lugar kaya dapat nang ipaubaya sa pagkameron niya ang kanyang kahulugan. Anumang pangalan ang ibigay sa kanya, hindi pa rin ito lubos na mahahawakan o maikukulong ang kahulugan. Meron nang kaligayahang lampas pa sa pangalan at iyan ang dapat na maunawaan.

Friday, October 16, 2009

game of love and other notes on dead stars


The game of love in which the three characters of the Paz Marquez-Benitez' story "Dead Stars" figured in did not make any one win. Alfredo was a loser because he could not choose to marry Julia, the person he loved more than Esperanza. He had to follow what the society expected of him: to be a man and marry the woman he was engaged to. Julia was also a loser because she was not chosen by Alfredo although she was more loved by Alfredo than Esperanza was. Esperanza was the last loser because she was married only out of convenience. She was not married by Alfredo out of love. No one among the three win the game of love because they were all victims of a love in a wrong place and time.
This story was written during the American period, a time when Filipinos are struggling to create their own identity. As such, the setting appears as if entirely devoid of anything American (except of course the language). The setting, therefore, was Filipino. The space setting is in the Philippines, the time setting was the 1920's, a period of relative tranquility because it was in the middle of American Occupation. The best visualization of this is perhaps Alfredo's world, because this world seemed to give him everything--social respect, material wealth, among other things--except the one thing that will give him fulfillment: marrying the one he really loved, Julia.

Tuesday, October 13, 2009

food paradigm shift


In the last forty years, the relative availability of staple foods like cereals, pulses and starchy roots has declined in almost all geographic regions of the earth. There are partial shifts from staple foods toward vegetable oils and sugar in low- and lower-middle income countries; towards vegetable oils, sugar and meat in upper-middle income countries; and towards vegetable oils and meat in higher-income countries. The relative availability of fruits and vegetables has only slightly climbed in most countries and still far from the recommended level in both developed and developing countries. The food availability changes on nutritional standards of the diet has created the following impacts: there are likely impacts of increase in total fat content and decrease in total content across the globe, increase in energy density in both developed and developing countries, decrease in fiber content throughout the world and decrease in protein content in developing countries. Meanwhile, there are possible impacts of increased saturated fats, decreased vitamins and minerals, increased glycaemic index and decreased bioactive compounds like flavonoids, among others. Since this is the case, the food availability changes in the last forty years are parallel with the changes in human diets specifically in association to the prevalence of obesity, cardiovascular diseases, diabetes, particular types of cancer, and other nutrition-related non-communicable diseases. This deterioration is aggravated by the lower replacement of staple foods by fruit and vegetables in place of meats, fats and sugar. The low availability and consumption of fruits and vegetables and the consequent excess in the availability and consumption of meats, fats and sugar causes the deterioration of human nutritional diet anywhere in the world.

Sunday, October 11, 2009

pagtatambis ng pampamilyang istruktura sa litisang bilog ng caucasus at labaw donggon


Magkaiba ang istruktura ng pamilya sa Litisang Bilog ng Caucasus at ng sa Labaw Donggon.
Sa Labaw Donggon, machong-macho ang bayaning si Labaw Donggon dahil tatlo ang naging asawa niya mula sa lahat ng antas panlipunan, isang basehan ng pagkakakilanlan ng kapangyarihan. Napangasawa niya sina Gintibitinan na galing sa bunga ng ilog, Doronoon na mula sa ilalim ng lupa at Nagmalitong Yawa na galing sa langit. Samantala, sa umpisa’y biktima ng Madonna/whore binary si Grusha dahil naeeskandalo siya sa pagkakaroon ng “anak” na si Michael gayong wala naman siyang asawa. Tuloy, inaakalang disgrasyada siya. Kaya nga, upang makaiwas sa pag-aalipusta ng lipunan, nabiktima naman siya ng patriyarka nang mapilitan siyang magpakasal sa isang nagsasakit-sakitang lalaki para may maging padre de pamilya. Habang tatlo ang asawa ni Labaw Donggon, isa lang ang kay Grusha, dahil nadiborsiyo muna siya bago nagging karapat-dapat ipakasal sa sundalong kasintahang si Simon.
Bukod sa nabanggit, hinamon sa Labaw Donggon ang institusyon ng kasal upang makapagpakasal ang isang nakatataas sa antas panlipunan sa isang nakabababang antas. Nahirapang maghanap ng asawa sa langit si Labaw Donggon dahil sa kaibahan niya ng antas, ngunit nang mapangasawa si Nagmalitong Yawa na mayaman, hinamon niya ang sagabal sa pagpapakasal nito. Samantala, kasal-pangginhawa o marriage of convenience ang nangyari kay Grusha sa Litisan. Katulong lamang siya sa bahay ng gobernador at mahirap kaya walang pambuhay at pambahay kay Michael. Kinailangan niyang magpakasal sa isang nakatataas ng antas sa lipunan upang miasalba ang naging pamilya niyang anak ng kanyang amo.
Panghuli, nakasalalay sa pamilya ang pagiging bayani ni Labaw Donggon. Sa impluwensiya ng pamilyang sina Alunsina at bunsong anak, nakatulong na maipanalo ni Labaw Donggon ang pakikipaglaban niya sa lipunan. Samantala, likas na kabutihan ang pinanggagalingan ng kabayanihan ni Grusha. Sarili niya at hindi kinakailangang pamilya niyang si Michael ang nakatulong para mapatunayang siya ang ina nito. Dagdag pa, hindi niya inasahan ang alok ng pagkaama ni Simon para maipanalo ang asunto laban sa tunay na ina ni Michael. Sa taliwas na istrukturang ito ng pamilya ni Labaw Donggon at ng kay Grusha, mapapatunayan na magkaiba ang dalawa.

Friday, October 09, 2009

double burden of malnutrition


Double burden of malnutrition means that underweight and stunted children outnumber the overweight children in both 0-5- and 6-10- year-old age brackets. In a hundred 0-5-year-old children scale, 27 are underweight and 30 are stunted whereas only two are overweight. Meanwhile, in a hundred 6-10-year-old children scale, 26 are underweight and 36 are stunted whereas only one is overweight. Also, there is also anemia and vitamin A deficiency problems affecting the various population groups in public health proprotions. There are two out of three infants 6m-less than one year old who are anemic. This means that they are in the risk of suffering from long-term mental deficiency. 46% of pregnant women may be affected by vitamin A deficiency. Among income class children, there is a double burden of malnutrition because only children benefiting from the high-income class have the least risk of malnutrition. The four classes below the highest class, meaning the levels at which income becomes less and less, have children who suffer malnutrition increasingly. The lower the level, the greater the suffering in malnutrition. Children from the lowest-income class suffer the biggest in manutrition. Meanwhile, children benefiting from the high-income class are found to have the highest risk of being overweight. This becomes less of a possibility as the case descends through the lower income classes. This means that the lower the income class of children, the greter that they are not overweight. Among children and adult of both sexes, the double burden of malnutrition is seen with the persistent undernutrition and micronutrient deficiencies maong children and vulnerable groups along with rising overweight, obesity and diet- and lifestyle-related non-communicable diseases in adults. There is a 20.9% coexistence of underweight child and overweight adult in same household. This means one out of five housholds with an underwieght child is a coexisting overweight adult. The double burden of malnutrition becomes riskier since poor growth is perpetuated through the cycle of persistent undernutrition, high incidence of newborn children with low birth weight, high incidence of poor child growth and deplorable infant and children feeding practices, low rate of milk intake and of consumption of fortified foods resulting in abnormal dietary patterns, negative changes in dietary patterns like declining fruit intake, tubers and other traditional staples and increasing consumption of sugars and low level of physical activity.

Monday, October 05, 2009

ang litisang bilog ng caucasus: isang pagbabalik-tanaw


Sa pagtatanghal ng Ang Litisang Bilog ng Caucasus ni Bertolt Brecht sa bersiyong katutubo, angkop ang paggamit ng sayaw na igal, isang masining at maindayog na galaw ng mga Sama ng baybaying Timog-Silangang Asya, halimbawa ay ang Sama Dilaut (o Sama ng Karagatan) at Sama Badjao ng mga isla ng Sitangkai at Sibutu sa Lalawigan ng Tawi-Tawi. Masasabi kong angkop ang paggamit ng sayaw na ito sa nasabing Kanluraning dula dahil mas nakakaugnay ang mga Filipino sa pagsasakatutubo ng alinmang bagay na dayuhan, dahil nakakapagpayaman ng dulaang Pilipino at pandaigdig ang paghahalo sa Kanluraning klasikong dula ng mga katutubong motif, at dahil nagbibigay-buhay sa teatro ang paghahabi-habi ng dula, musika at sayaw sa bawat eksena ng Litisan.
Dahil sa paggamit ng sayaw na igal sa pagtatanghal, mas nakakaugnay ang mga manonood dahil hindi na dayuhan ang pagtrato dito. Nakatulong ang indihenisasyon sa pamamagitan ng katutubong kumpas ng mga kamay at galaw ng mga paa para mas mapalapit sa katutubong sensibilidad ng manonood ang banyagang dula. Kahit sabihin pang orihinal na Kanluranin ang dula, nakikilala ng mga manonood ang Pilipinong elemento nito sa mga kilos na tangi sa sining pangkatawan ng kababayang mga Badjao.
Dahil pa rin sa paggamit ng sayaw na igal sa Litisan, napapayaman ang dulaang Pilipino at pandaigdig. Sa paglitaw ng mga katutubong motif sa Kanluraning dula sa anyo ng sayaw-Badjao, naipapakita ang unibersalidad ng dula at nabibihisan naman ito ng ibang kultura. Matalinong naipapakita ng igal na mayaman ang kultura ng bansa at mababahiran nito ng katutubong kulay kahit pa banyagang dula.
Panghuli, mas buhay na buhay ang pagtatanghal dahil bukod sa dramang naibubunyag sa bawat eksena, sinasabayan ito ng musika, kanta at ng sayaw ngang igal. Nakaeengganyong panoorin na habang nagsasalita o kumakanta ang mga tauhan o tagapagsalaysay, kumukumpas ang kanilang mga kamay at umiindak ang mga paa.
Ang mga nabanggit ang nagbibigay-kaangkupan ng sayaw na igal sa hinalaw na dula ni Brecht. Sa pamamagitan nito, nakita ang Pilipinisasyon sa Litisan.

Saturday, October 03, 2009

pag-uulit bilang pagbabalik at pagkilala sa tunay na sarili


Nang mahiwalay si Kierkegaard kay Regina dahil ayaw nitong mapakasal sa nobya, inakala niyang magiging sakuna lamang siya kapag sila ay napakasal. Ayaw niyang ipilit ang kanyang sarili dahil ito na ang sakunang tinutukoy niya: ang mawalan ng pagkabuo ang isa't isa kapag may iba nang maghahawak ng kanilang sarili maliban sa kanilang sarili sa bisa ng nagpapaisang kasal. Hindi akalain ni Kierkegaard na mas malaking sakuna pala ang mahiwalay kay Regina dahil nawasak siya. Samakatuwid, si Regina ang nagpapabuo sa kanya dahil natututunan niya ang pagka-siya dahil sa pagbibigayan nila at pagtupad sa obligasyon. Sa pagsubok na makabalik siya sa piling ni Regina, natagpuan niyang sa nobya siya nagkakaroon ng pagkabuo kaya sa pag-uulit na ito ng kanilang pag-iibigan, mababago at mananariwa ang kanyang pagkatao. Dahil mabubuo siya sa piling ng nobya, ang buhay niyang nawasak ay magiging buhay na buhay pa rin ngayon at ang potensyal niya dati ay potensyal pa rin niya ngayon dulot ng pagkakataong mabuo sa pag-uulit. Lamang, hindi na siya makaulit sa panahong kasama niya si Regina kaya nga nanatili siyang wasak at naiwang prinoprotektahan ang kanyang sarili. Inakala niyang makabubuti silang magsipag-isa sa buhay ngunit mas nangailangan ng pag-uulit na magkasama.
Gusto kong makita ang sarili kong ganito rin ang pagkabuo gaya ng gusto ni Kierkegaard: na para mabuo, kailangan ng pag-uulit na natigil dahil sa isang pagkawasak. Nang ang dati kong kasintahan at ako ay naghiwalay, naramdaman kong tila isang bahagi ng sarili ko ang namatay, partikular na rito ang damdaming makatao na maging masaya dahil sa pagmamahal. Dahil sa pagbibigayan namin kaya kami nagkaroon ng kabuuan. Ngunit sa paghihiwalay namin, tila nabawasan ang ganoong kabuuan: wala nang kasiyahan, bagkus ay lungkot na lamang. Dahil hindi naman namin maaaring ipilit sa isa't isa ang aming mga sari-sarili, nanatili kaming hindi buo, nangangapa sa kaligayahan, hindi buong tao dahil hindi hinahayaan ang pag-uulit.
Ngunit hindi lahat ng pag-uulit ay kinakailangang sa parehong tao, dahil kung ganoon, malaking sakuna ang ipilit ko ang sarili ko sa kanya o ipilit ng sinuman ang sarili niya sa iba pa. Sa nauunawaan ko, ang pag-uulit na ito ay kinakatawan ng pag-uulit na magmahal muli, dahil kung ito ang pag-uulit na maaaring makabuo ng sarili ko, bakit hindi? Walang taong gustong mawasak ang kanyang sarili, lalo na ako na mas nakadarama ng kahulugan ng buhay kung buo ako. Kaya nga umulit ako ng pag-ibig, upang mas makita kong wala palang pinagkaiba ang buhay ko noong nagmahal ako noon at nagmamahal ngayon, na ang potensyal ko noon sa nakaraang relasyon ay umiiral ngayon sa bago kong relasyon. Sa bago kong pag-ibig ngayon, sariwa ang pag-uulit na maging buo dahil sa pag-uulit na ito nadama kong bago akong tao.

Thursday, October 01, 2009

the lotus in the lagoon

















you pay homage to my lake world
all wise warnings you have ignored
these ripples sought by men before you
are collected tears impossible to hold
each dew-kissed satin petal
is as much a venom as ecstasy
to mortals who came of their own accord.
away with your hands--
your obsession stands no chance.
i allow you not to pluck me
much less touch my fragility.
i belong to this fluid sanctity--
be content in living twice removed
because beggars like you
never have the luxury of choice.

Tuesday, September 29, 2009

an analysis of five poems by tita lacambra-ayala


Tita Lacambra-Ayala is a poet who gets her inspiration from anything that she experiences, be it the environment, people, relationships, a trip out of town, or even Haagen Dazs ice cream. The word that we should take note of is “experience.” All writers, whether of fiction or poetry, are in certain degrees moved by the things that indeed transpired in their lives. As for the poet in focus, she only writes about things that she knows. The knowledge about things can be mined to fullness in the arts, as poets like Tita Lacambra-Ayala do. “One can write, strongly, clearly and comfortably on what is familiar, close and which you can feel.” (qtd. in Elizaga). This is precisely why she writes (and even paints) about nature and the domestic life. Living in Davao and encountering nature every single day, she is able to write several poems about the beauty and danger of the environment that surrounds her. Such qualities of nature were captured, for instance, in the poem Cactus, a poem chosen by no less than Philippine National Artist Jose Garcia Villa for inclusion in the landmark A Doveglion Book of Philippine Poetry. Being a mother of six children, she is also able to write about the everyday experiences of the youth, of domestic life, and of women. Apparently, she has lots of things to write about motherhood, being the mother of no less than performing artists Joey Ayala and Cynthia Alexander. All of these may be seen in several of her poems. They are a recurring theme in her poetry such that she knows the subject like the back of her hand. Change is a tricky subject to write, yet in Tita Lacambra Ayala’s poetry, it is seamlessly sewn in the poem’s fabric. This is a testament to her deft recognition of her poems' central concern: even change becomes a familiar subject to her. A touch of wittiness in her words brings about power yet subtlety in her poems, and this is what we will see in these five poems.
“Cactus”
As revealed in the title, the focus of this poem is the cactus and the poem provides us a clear picture of the cactus and its situation. There is no mention of any other form of life in the poem. The cactus stands alone in a lake sand under the sun. Its characteristics were described as well. The thorns were thoroughly illustrated in the first stanza, as more exotic words were used. The second to the last stanza also states that the cactus is green, particularly “freshly green”, and it is even “juicy”. The whole imagery of the poem paints a vivid picture of the cactus and its surroundings.
The first thing that the speaker described is the thorns sticking out of the cactus’ body. Notice the manner of describing. The speaker tries to make us “understand” the situation that the cactus is in, by entreating us to pardon the cactus for its thorns. Also, notice the words used to describe the thorns (excuse, quills, attempt, and self-defense). The word choice was important at bringing about sympathy from the readers.
Observe the change in the choice of words for the second stanza. The words bleed, old, and fossil connote death. Instead of drawing sympathy from the readers, we are made to think that the cactus is of no use (we will notice later that this was refuted by the third stanza, as it says that the cactus is “not quite futile”).
The speaker’s choice of words for the fourth stanza makes her sound amazed about the ability of the cactus to live in a desert without any form of nutrition except for the sun. By adding side comments in parentheses, the astonishment of the speaker is further highlighted.
The speaker used “as if” in the last two lines. The catch of the poem in the last stanza is emphasized because of the repetition of words. Again, word choice and word order (having “as if” as the first two words of the two lines) create a different impact on the readers.
With the help of imagery and diction, the tone of the poem was further emphasized. We may actually notice that the stanzas were divided into the different tones in the poem. For every stanza, a prominent tone is seen, different from the tones of the previous stanzas.
There is a certain tone of politeness and pleading in the first stanza, again with the intention of grabbing sympathy from its readers. In the second stanza, the transition from a tone of pleading to a tone of melancholy surprises us. This shift in tone is like the act of self-defense, as if the speaker is trying to cover up the “guilt” of the cactus having thorns by mentioning its sad state. Another shift in tone occurs in the third stanza. After trying to convince us of the cactus’ unfavorable state, it tells us that the cactus is not that pointless. The tone of admiration in the fourth stanza surprises us, since we would not expect praises after signs of weakness, such as the thorns and fossil-like appearance. We can picture the speaker giving out a sigh if the last stanza was read aloud. The speaker feels that the cactus just tries to “deceive” by assuming superiority over the land, by being able to survive in spite of the desolate land it is in, even if in truth it does not live for anything else but just the barren desert.
However, the poem revolves mainly around irony.
The speaker uses “quills” to describe the thorns protruding from the cactus. This is ironic since the word “quills” is usually pictured as exquisite and gentle, while in reality thorns can prickle our skin and can hurt us easily. This irony was made to draw the attention of the readers, as it is also an attempt to draw sympathy from them. Again, this is ironic since no sympathy is needed. The cactus thrives in barren deserts where other creatures cannot. By using the word “excuse”, we can deduce that the speaker knows of the cactus’ thorns being undesirable.
By comparing the cactus to a fussy fossil, the comparison becomes ironic. A cactus is green and plump, and it would be very unlikely for anyone to compare it to a fossil—something dead and brittle. Because of this comparison, we realize that the speaker is dropping hints: the cactus is not exactly as hale and hearty as it seems to be.
The stanzas after the eleventh line are supposed to prove how the cactus is not so futile. However, we realize that that stanza did not prove anything about the cactus being beneficial to its surroundings. That long stanza only describes how the cactus can manage to survive on its own in a desert that has only “sun” and “sand”. This line was placed in the poem but there was no proof for it, making its presence ironic.
As the speaker personifies the cactus, we see irony in the lines “as if inspite of/ as if in fun.” After describing the cactus as strong and thriving, the tone of the speaker suddenly shifts as these lines conclude the poem. By creating this irony, more emphasis is given to the message implied by these last two lines. Contrary to the picture created by the poem in the second to the last stanza, we are told that it is still not “fun” to be in the desert even if the cactus is in good condition.
“Home is Where”
The long “I” sound in “wide” and “mind” in line 2, when pronounced, is always prolonged. This long sound gives us a sense of vastness, just as it describes love as wide as mind.
The very basic words “of”, “lost”, and “on” placed in one line to create assonance simply add beauty to the poem, and creates a smoother flow of the poem.
The two words, “feathers” and “bird”, can be very much associated to one another. This similarity of sounds in the middle creates an even closer relationship between the two words as it links not only their meanings, but also their sound.
We find two different sounds of one letter (I) in one line. The four words “binds”, “like”, “in”, and “skin” with two different “I” sounds are arranged alternately for playfulness and continuity to the line.
Even if the assonance of the poem may be detailed, this poem uses simple vocabulary. This is very appropriate because the poem is about the home, and at home no extravagance is needed. The home accepts you simply for who you are, without pretenses. However, there is one word that is not as elementary, since this word is needed for its message to be seen.
Of all the words to describe the situation, the speaker uses the word “illusion” and not fantasy or deception. After reading the subsequent lines of the second stanza, we realize that illusion should be used because indeed, an illusion is simply a mistaken idea, whereas fantasy is something that is not possible and deception is act of fooling. Illusion is the word most suited for this line.
Aside from the simple language used, there is a word order present in the poem. Each stanza aims to continue the “incomplete” title. Home is where—then what? Each stanza answers the title by giving its own visual interpretation of what a home is like.
The strength of the poem’s word order is complemented by the images provided. There is intensity in the first stanza as it provides us with strong statements. By having this stanza ahead of the other two, the speaker draws the emotion of passion from her readers at the very start of the poem. The imagery she used in this stanza shows the vastness and power of the love we experience at home, while it is from the imagery used that the similes are created to precisely show the extent of the lines.
The speaker of the poem emphasizes that it is at home where we experience love like no other. By using “quick” to describe love, we are immediately taken by the “quick” appearance of this word in the poem. As the speaker compares quick love to the mind, she is trying to say that love at home has no boundaries, just as the mind is free to explore.
These third and fourth lines are very powerful. It provides us with a concrete image of boats being sucked in by the sea. This imagery strengthens the description of love we experience at home. It is saying that this love is unconditional, as it “drowns” all the boats that are in it, so the home fills with love all those who occupy it and does not choose.
We notice that the next stanza’s imagery shifts from an intense picture to a fragile and delicate one. A bird that has not learned to fly is still young. It is only time that will give it the opportunity to have more feathers so that it can fly. Similarly, this imagery suggests that home is where we start and learn to build our dreams, so that when it is time for us to leave our homes and “fly”, we are already more capable of achieving these goals. As we are compared to the weak bird, we notice the importance of the home and its role in our formation.
The last stanza gives us a picture of safety and assurance. The imagery provided makes us visualize home as a safe haven. Having it bound to us like skin suggests that we will always feel safe in the boundaries of home, and that anywhere we go, we can still feel home is near. The last two lines feature nature. Just as home serves as our sanctuary, it is a place that we can always go back to, as naturally as flowers and green sepals. The speaker also used the image of a flower to describe the person because she is showing that we are delicate and that the green sepals (our homes) will protect us from being hurt.
“Poem for Veronica Grown Older”
As the speaker described what they used to do with Veronica, we are able to picture the two old friends that used to have the time of their lives by doing the most superficial things. The imagery produced by the words “bare feet, hair unset and de-banged” gives us a carefree feeling. By describing the scenery—roadless mushrooms, singing trees, and rusty trunk), we can imagine them being unconscious and unmindful of the people surrounding them, simply enjoying what they were doing.
There was no formality in the way the speaker addressed Veronica. She used conversational words in the poem, and we find out from line 8 to the last line that Veronica was the speaker’s childhood friend. They used to be very carefree and they actually shared their personal lives with one another. Evidence of this can be found in lines 8 to 12 and lines 15 to 16. This is why she was able to address Veronica very casually, using simple words that they both can understand. The choice of words (scented letters, mildewed diaries, and bandanna) also showed the close relationship they had before.
The words in the poem formed sentences, but the stanzas were not formed sentence by sentence. In fact, the sentences were cut irregularly. We see that it looks like it was written in a notebook, and that when the speaker reached the end of a line in the notebook, she would continue the rest of her sentence in the next line, and then the next again, and so on. This makes the poem look like a journal or diary entry.
The tone of the speaker also makes us conclude that the speaker is older than Veronica. It was emphasized that they were “like unpaired shoes worn by one pair of feet”, and by this she meant that the generation gap was not a problem when they were young but has become a problem now that they are adults already. The last line of the poem shows us that she is disturbed by how they drifted apart. The experiences that they had were very different, and this is largely due to the generation gap that they have.
Overall, there is an underlying tone of sadness and yearning. The speaker is sad that Veronica has outgrown the simplest things that used to make them happy, and their being carefree. Veronica is attached to the norms created by society, wherein women have to go to beauty parlors and dress up. The speaker is left behind to recall their happy moments together. She misses the old times they had together and actually wished that Veronica would look back on those times. The speaker continues to hope that Veronica will recall the memories that they had together. However, the speaker knows that it would be nearly impossible for this to happen.
We see this from the vivid description of Veronica, how she was before, and how she is now. She was once a very sweet and expressive girl, happy with every smile she saw and heartbroken with every sadness. However, she changed as she put more importance on her physical appearance, going to the beauty parlor and caring only for what she looks like.
“The Dragon”
We are given a vivid description of the dragon in the poem. With the conversation between the dragon and the speaker, we find out a lot about their personalities. We are also given a detailed picture of what is happening in the poem.
However, we do not see any description about the speaker of the poem. This is because happenings in the poem are told from the speaker’s point of view (a first person point of view). The only part of the poem that can give us details on the speaker is the answer she gives to the dragon. From these lines, we can deduce that she is a domestic woman, a wife with children.
The dragon is sitting in the basket chair, curling its tail, and smoking. His actions are also described. He tells the speaker to lower the volume of the radio, puffs out smoke, flexes his toe, and then begins talking. From this description, we know that the dragon is not literal and that it must be a representation of a man.
We are made to wonder why of all the representations the speaker could give to the man, she used the dragon. He offers to bring her to a place that she would surely enjoy, but then she calls him a dragon. We will be able to understand all this when we read the whole poem.
A dragon is a kind of monster. Ever since the olden times, people consider a dragon to be dangerous, since it can breathe fire and destroy things in a matter of seconds.
This is how the speaker sees the man to be. Through his speaking lines, we are able to paint a picture of his character. He tempts the speaker to leave her household duties for the pleasures that he would give her. He tries to convince her to go to some beautiful place with him. The words he used to describe the place make it very inviting and convincing.
The woman is of course tempted to join him, since the offer is very attractive and she is obviously tired from her duties at home. She wants a life different from what she has. However, she declines the invitation because she knows that her obligations are more important than the temporary pleasures the man can give her. Her way of answering the man makes us realize that she knows her priorities.
We can also see the contrast of the two characters in this poem. The man is seated comfortably in the chair, and is smoking lazily, puffing smoke as he observes the woman. He does not think of the obligations the woman has towards her home, but thinks only about what he wants. The man is selfish and apathetic towards her. On the other hand, the speaker is a stressed domestic woman burdened by the chores she has at home. The man is carefree and selfish because he just wants to satisfy his own pleasures, but the woman sacrifices her own desires and comfort for her home.
“The Flowers of Youth”
The whole poem gives us three kinds of images, separated by stanza. First is an imagery of nature, dying and withering. Second is of things collapsing and shattering. The third and last stanza provides an imagery of the act of mailing a letter. We shall go through these images one by one so as to be able to visualize the poem better.
The image of a young flower is provided in the title. We read the title of the poem and assume the poem will talk about a beautiful blooming flower. However, the first line of the first stanza immediately changes our impression of the poem as it gives a disturbing picture of a young flower wilting. The following lines even mention of buds not blooming, and of leaves falling. It is an unpleasing picture, and moreover there is a hint of irony. The adding of “of youth” to the title but associating it with wilting—gives the readers an unexpected change in the mental picture of the poem.
Personification is present in the second stanza, which emphasizes about loss of bearing in a bridge. The pieces of wood that make it up are split into pieces. They are “caught” by the rivers, and they are left to float and be carried by the current. This stanza mentions having the splintered wood like the boats drifting, only that we know boats always have a direction while the splintered wood doesn’t.
The first four lines of the third stanza provide us a break from imagery as abstract concepts like strength, weakness, memory, and time (hours) are mentioned; however, the last four lines have a very clear imagery—a small photograph like that of a stamp is on an important letter and is mailed far away. By showing a set of abstract concepts at the start of this stanza, and then shifting to a very concrete image of the act of mailing, there is a stress created on this action.
The “flowers of youth” do not only serve as an image. In fact, more than that, it serves as a symbolism not just of young girls, but of adolescents in general. A familiar theme of aging is de-familiarized by Tita Lacambra-Ayala by associating it to very almost completely unrelated images. Flowers of youth being linked to aging, the collapsing of the bridge personified, and the act of mailing as a symbolism for growing up are unusual and unexpected.
These young people are delicate, innocent, and carefree beings. They do not realize how fast time passes. Their unrealistic hopes and dreams soon decay, and this is when they realize that life is not a bed of roses. From having an idealistic view of life, these young people live just a little longer to become conscious of the challenges they have to go through to be able to achieve their goals, and they then realize that they have to face the harsh realities of growing up, and eventually, of adulthood.
Nature in the first two stanzas shows easiness, however, the last stanza provides a formality and sense of maturity as it talks about abstract concepts and sending of mail. Abstract concepts can be linked to the complicated philosophy of the real world, while the act of mailing represents the business world.
Notice that assonance was very helpful in bringing out the symbolism of this poem. The assonance is obvious and abundant in the first two stanzas (brown and around; grow, no, and unfold; their and bearings; float, so, and boats), but purposely omitted in the last stanza. The speaker provides a little playfulness in the start, as the poem shows a transition from adolescence to adulthood. By the time we reach the last stanza, we find no more trace of the playfulness of assonance. The finality of the last stanza and the omission of assonance create an impact on the message of the poem, and this is that young people will inevitably have to face the difficulties of adulthood.
These five poems of Tita Lacambra-Ayala speak about nature, life and realities for survival. With the organic characteristic of nature, indeed there is a time to live, and a time to die. The poems exuded this natural cycle of beginnings and ends and everything in between, with the poet using powerful imagery that point to nature as inherently recurrent—it dies, only to live. As a set, it speaks of its different aspects and phases of life. Nature may be organic, but it really depends on its capacity to survive to prolong its life, or the lack thereof to cut this life short. Also, these poems give a glimpse of core Filipino values and characteristics—that of love for the family, the important role of a home in preparing the young in its quest for independence, the realities of friendship, adaptability, survival skills, and self-sacrificing characteristics of Filipinos. These Filipino themes run Tita Lacambra-Ayala's poems because this is the way the West's Other may write back to the mainstream. It is already enough to use a colonial language for the poet to communicate her experience creatively and in her unique worldview; she feels it is her duty, through her passion for poetry writing, to convey the Filipino experience the way Filipinos understand themselves. It is, in a certain way, a reconstruction of the Filipino identity fragmentized by cyclical and violent colonization of the Other's Other.
In the poem “Cactus,” the author was actually talking about nature and its struggles of survival. It is being fertile amid the bareness of the sand and the mercilessness of the scorching sand, but that is more of an allegory for life. No matter where we are placed, we should know how to “live” by adapting to the environment and becoming useful, although doing so requires us to defend ourselves to survive. “Home is Where” depicts the reality of a home. It is where love is, where dreams are formed, and where we feel safe, so that when we are ready to fly, we can. The home is always there to welcome us anytime. As for the “Poem for Veronica Grown Older”, it speaks of a childhood friendship gone cold as the two characters matured differently, lived life differently, and had different priorities as compared to the simple joys and activities they both used to enjoyed. This again is a reality of friendships and of human nature. “The Flowers of Youth” speaks about the fleeting moments of youth. It is just another phase in life, an aspect of human life, a period of transition as we mature physically and emotionally. The lure of carefree domestic life in “Dragon” contrasts and conflicts with a young wife’s domestic troubles as opposed to a man’s less complicated life of not having to worry about kids as much as women do. This also personifies the opportunities and temptations in life. We need to make decisions that are difficult to arrive at, as it is about survival, choosing priorities, our wants (like a grand beach holiday), vis a vis our roles and responsibilities in life. In the end, it is the moral foundations and the convictions we have that guide us as we make our strong-willed decision of what we stand for.
All these poems and the themes they communicate are a testimony of the genius that Tita Lacambra-Ayala is. She may not be as well known as the major poets of the Philippine canon, partly because of her marginalized gender and the minoritized location of Philippine poems in English in the English-speaking Literary world. Nevertheless, the sincerity of her poetic reconstruction of human experience and her truthful rendition of the Filipino sensibility capture images of life in a refreshing manner. Her emotional strength capitalizes on her capacity to show worlds in miniature, and five examples of such worlds are found no less in her five poems.

Sunday, September 27, 2009

ondoy: an aftermath


















the rains won’t stop, just won’t stop
since the White Man came.
when I step out, the mud bore prints
of feet too large for my people to have done.

it is this that the White Man asserts
we need Him to carry us up
can’t he see we have our own feet to stand on?

Thursday, September 24, 2009

wives gaining ground: an analysis


As suggested by “Wives as Primary Breadwinners,” the revolutionary trend of married women joining the labor force points to the increasingly becoming equal market responsibility between wives and husbands. As wives earn as well as or even more than husbands do, not only are wives able to pursue their own careers and to augment the household income, but also are they able to create a market niche for home products and services conventionally attributed to women. At the rapid rate this trend is going, working wives will soon comprise a significant market segment for the company’s manufactured electronics, wristwatches and home appliances.
With more wives earning from legitimate jobs but still continuing to run domestic affairs, the fast and efficient two-in-one microwave oven is their fitting cooking partner. This automatic combined microwave oven and traditional oven caters to such marketing sub-segments defined by factors like primary breadwinning, employment environment, education level and occupation type. Target primary breadwinners contribute to the house income such that this becomes a factor in deciding the purchase of home products and services. Target wives employed away from home have less controllable time and have longer workdays. Meanwhile, target wives with complete college education compose the biggest chunk of the population. More than the previous three, the target sub-segment comprised by professionals is an ideal one, considering the higher pay professionals get and, therefore, the greater purchasing power they wield. While the major development lately has more married women participating in the labor force, these same women still dominate the household. Hence, not only will these women be attracted to the multi-function kitchen appliance with unique features and standard accessories, but also will they be capable of buying the same. Currently, the professionally-compensated wives are numerous enough to sustain a market for this double microwave oven in the future, and their domestic stints attest to the accessibility of these women target segments.

Tuesday, September 22, 2009

university as symbol


If I have to choose a symbol, I would want that to be a university. Why? It is the place where people go to learn and meet persons of diverse backgrounds. It is a laboratory where students learn the theories that they will apply when they eventually join the society, which is the University of Man. Inside the university is a microcosm of the universe where all possible learnings happen in order to shape better persons out of us than when we first set our foot there. When we get to step out of the university, we will be able to put to use our learning in order to fulfill whatever mission it is that we desire to pursue. Also, the university is a venue of meeting the world. People from all walks of life attend the university to learn to become independent, free-thinking, responsible and wiser than ever. As they do so, the people they associate with influence them as they are being influenced as well. The different personalities of the people in the university contribute to the melting pot that becomes each student's embodiment. When we are ready for the world, we leave the university and meet the bigger world with readiness, drive, and distinct personality. As a symbol, I believe that the university is a beautiful example because of its diversity, uniqueness, dynamism and role as an educative institution and as a social catalyst.

Sunday, September 20, 2009

sleeping with the enemy: the wave of industry convergence


Economies of scale occur when a company gets to decrease its operational costs as the firm enlarges and its production units of a single product grow whereas economies of scope take place when a company gets to decrease its operational costs as the firm broadens its market and widen its distribution of its various products. Aside from the aforementioned, the former refers to the efficiencies linked to the changes in the supply aspect while the latter, to the efficiencies linked to the changes in the demand aspect.
Both economies of scale and scope may be associated to the present trends of industry convergence in that a globalizing company, in order to lessen its input costs while generating more units of an item or a service, cooperatively allows for an ironical merging with a rival firm, which possesses information and technologies needed by the company. This case of economies of scale taking place between paradoxically collaborating business competitors may be exemplified by the technology giants IBM, Apple and Motorola, which joined multiple resources to come up with the “new and powerful microprocessor chip ‘Power PC,’ in the process minimizing the costliness of the production that would have happened if each went on its way amid incomplete resources.
Meanwhile, in the midst of the incestuous union of similarly-pitched businesses, a company melds with another in order to amplify its number of promoted products and enlarge its scope of utilized media and of market reach. This case of economies of scope may be best exemplified by the formidable corporation General Electric. Its financial service subsidiary, GE Capital, has leasing of planes as one of its businesses, serving such geographically diverse airline carriers as USAir, Eastern Airlines, and a Chinese flagbearer. GE profited much albeit “[benefiting] all concerned” from such airline alliance because as the “[fulfillment of] all [the airlines’] needs” imply, GE might have highly likely provided its coalition partners with such products and services as appliances and power generation. In the process, the airlines also serve as GE’s mobile advertisers as they fly across the globe with GE products and services being directly or indirectly promoted in their destinations.
On the homefront, the convergence of the Manila Standard and Today newspapers in what is now acknowledged as the fourth largest broadsheet of the combined name “was the first newspaper merger in the Philippines.” Economies of scale for both dailies took place in the form of less production cost in the event of publishing expansion and economies of scope occurred in the form of greater subscriber reach than the previous market of either (while still independent) and in the form of Today’s subscribers being accessed not only of the Manila Standard-publishing Kagitingan Printing Press, Inc. but also of its sister company, the Kamahalan Publishing Corporation.

Thursday, September 17, 2009

ang pagtungo sa kamatayan sa the death of ivan ilyich


Sa The Death of Ivan Ilyich, malinaw ang paniniwala ni Leo Tolstoy na may dalawang uri ng buhay: ang buhay na balatkayong kinakatawan nina Ivan, Praskovya, Peter at marami pang iba sa lipunan at kumpanya ni Ivan at ang makatotohanang buhay na kinakatawan ni Gerasim. Makikita sa balatkayong buhay ang kababawan ng mga ugnayan, makasariling interes, at materyalismo. Ang buhay na ito ay walang kahulugan at hindi kayang magbigay ng mga sagot sa mga mahahalagang tanong ng buhay. Isang pagkukunwari ang balatkayong buhay na nagkukubli ng tunay na halaga ng buhay at nag-iiwan ng pagkatakot at pag-iisa sa oras ng kamatayan. Kaya nga totoong bahagi man ng bawat buhay ang kamatayan, hindi pa ito isang reyalidad sa ngayon. Ganito ang tingin sa una ni Ivan, pati na ng mga kasamahang hukom dahil mas mahalaga sa kanila ang tinatamasa nilang buhay sa kasalukuyan. Sa kabilang banda, ang makatotohanang buhay ay kakikitaan ng awa at pagmamahal. Nakikita nito ang iba hindi bilang mga gamit para matupad ang pansariling hangarin, ngunit bilang mga taong may pambihirang pag-iisip, pakiramdam at naisin. Nililinang ng makatotohanang buhay ang kapaki-pakinabang na ugnayang pantao na sumisira ng pag-iisa at nagdudulot ng totoong personal na pakikialam. Samantalang iniiwan ng balatkayong buhay ang isang tao na malungkot at nag-iisa, pinalalakas naman ng makatotohanang buhay ang pagkakaisa sa pamamagitan ng pakikiramdam. Nagdudulot ito ng ugnayan at naghahanda sa pagtagpo sa kamatayan. Hindi nakakatakot na posibilidad ang kamatayan dahil darating at darating naman ang katapusan iyon kapag napili nang lahat ng alternatibo at narrating na ang pagka-doon.
Sa tuluy-tuloy na pagtungo sa kamatayan, kinikilala ni Ivan ang kamatayan at ang paghahanap ng isang kompromiso sa kannyang nakatatakot at hungkag na kapangyarihan. Paano nga naman bibigyang-kahulugan ng isang tao ang kanyang buhay, kayang mga ugnayan, mga proyekto, mga pangarap, ang kanyang pag-iral? Ang paghahanda sa kamatayan ay nagsisimula sa pagkakaroon ng tamang pagtingin sa buhay at nangyari ito nang maging delikado na ang sakit na dulot ng kanyang pagkalaglag. Habang nagbabago ang pagtingin sa buhay ni Ivan dulot ng sakit at kalapitan ng kamatayan, nagbabago ang kanyang damdamin mula pagkatakot patungong kaligayahan. Kung dati ay hindi makahulugan ang buhay niya dahil hindi niya nasasaisip ang kamatayan at marami pa siyng posibilidad na pinaglalaruan, nang maratay siya sa higaan ay doon lamang niya makikilala ang pagiging mortal niya sa katauhan ng kanyang katiwala. Ang pag-iwas sa kamatayan ng mga nakapaligid kay Ivan ay base sa delusyon na hahadlang sa mga tao sa mga di kaaya-ayang katotohanan. Nagdudulot lamang nito ng kahungkagan, pagkatakot at kakulangan. Kung tatanggapin naman ang kamatayan at kikilalanin ang mga totoong hindi mapipigilang kalikasan ng buhay, nagkakaroon ng kumpiyansa, kapayapaan pati na kaligayahan sa oras ng kamatayan. Itinuturo ng kuwento na sa pamumuhay nang tama, mailalagay sa tamang perspektibo ang kamatayan.
Ang kahulugan ng kamatayan ay nakaugat sa ating relasyon dito bilang isang posibilidad, isang pagpapakahulugan sa ating sariling gawi ng pag-iral tungo sa ating di-mapipigilang katapusan. Ayon kay Heidegger, ang pagtagpo sa kamatayan ay nagbubunyag ng kahungkagan sa ating pag-iral, kaya nga nagkakaroon lamang ng katuparan at kabuuan kung handa nang iwanan ang buhay. Kahit tayo lamang ang makakaramdam ng ating kamatayan, hindi pa rin maiiwasang maramdaman natin sa iba ang kamatayan dahil sila ang unang mga taong kinararanasan natin ng unang kamatayan. Habang pansarili lamang ang kamatayan, mahalaga para kay Heidegger ang pamamaraan n gating pag-iral patungong kamatayan. Kapag naabot na ang dulo at katapusan ng Dasein, magiging iba na ito. Gusto ni Heidegger na manatili tayo sa posibilidad na ito na hindi limitadong posibilidad spagkat may katapusan ang Dasein at nalilimitahan ng mga pagpiling malayang ginawa nang may kamalayan. Habang nakikita ang posibilidad sa ating pag-iral, nabubuksan an gating kinabukasan at an gating sariling mga posibilidad. Habang lumalapit sa kamatayan nang may pag-unawa, lumalapit naman din sa buhay. Gaya ng sinabi ni Heidegger sa tunay na pag-iral tunogng kamatayan, nagkakaroon ng pag-unawa at possible rin ang angst na susundan ng matibay na kaligayahan.
Naipakita sa kuwento kung paaano tumutungo sa kamatayan si Ivan matapos tanggapin na iyon ang dulo ng kanyang mga posibilidad. Napahahalagahan niya ang kanyang mga posibilidad sa buhay nang hindi kinakailangang itapon ang mahalagang bagay na ito sa pamamagitan ng pagpapatiwakal. Ultimong posibilidad man ang kamatayan, hindi ito ang nag-iisang posibilidad kay Ivan. TInungo niya ito upang maunawaan nang husto para mabigyang-saysay niya ang kanyang buhay at ang kalayaang pumili sa mga posibilidad niya.
Samakatuwid, natatamo ang tunay na saysay ng kamatayan sa tunay na pagtungo sa kamatayan na isang pag-aantabay sa posibilidad ng sariling kamatayan. Habang naghihintay, nagiging malinaw ang tootong mga posibilidad na nagpapaunlak sa pagkakaroon ng kalayaang piliin ang mga posibilidad na tunguhin ang mga totoong pangarap sa buhay. Ang pag-aantabay ay desisyon ng taong gamtin ang sariling kalayaan upang mapili at matupad ang tunay niyang hangarin sa buhay. Sa makasaysayang kamatayan lamang nagkakaroon ng bigat ang buhay ng tao dahil nagagaroon siya ng kalayaang pumili.

Monday, September 14, 2009

of culture, history and facticity


A person’s social nature or that which one manifests while dealing with other people is comprised, among other essentials, by one’s culture and history. As one lives over time, one acquires traditions, language, arts and the like which are drawn from the location in which one lives. These identifications, influenced by events in the past, are those that constitute the entire makeup of a person. They are the sum total of a person’s identity, which is what makes culture important to one’s social dealings since it is a means to recognize what kind of person one is. History is also significant because as mentioned, events in the past enrich one’s cultural identity. What kind of a person one is right now, as well as that whom one will become in the future, depends on the events that one underwent and that cultivated one in the process. A person with culture and history has a distinct identity as opposed to one lacking both.
Facticity, as may be identified in the masterpieces of philosopher Jean Paul Sartre, means everything concrete against whose background human freedom exists and is restricted. For instance, one’s culture and history—one’s traditions, language, context, events in life from birth to prospective death—are one’s facticity. One is limited by these identifications. Therefore, to transcend one’s facticity means to achieve freedom from such restrictions. This is difficult, given the human penchant for labeling in the interest of identification. In actuality, one has to be liberated from the marginalizing effects of one’s social traditions, linguistic affiliation, national identity, even perhaps death, in order to attain this transcendental freedom. Once facticity is overcome, say, a medicine is discovered to sustain life’s perpetuity, it is the only time when transcendent freedom is achieved.

Friday, September 11, 2009

terror attacks: in retrospection and beyond


The spate of bombings across the globe after the ill-fated 9/11 New York terror attacks reminds us that the government cannot just sit around and take chances regarding the sustenance of national protection and security for all citizens. Whether it is high-end London or busy Spain or touristy Bali, there seems to be no sacred cows for democratically notorious terrorists, and the Philippines is not one exemption. Learning from the shocking vulnerability of our superpower colonizer, we reassess the extent to which our security standards measure up in order to safeguard every individual in our nation. The possibility that we may be the next target has rendered us cognizant of the grave necessity to beef up our lawmaking and implementation means.
The September 11, 2001 air hijacking impressed upon us that in championing our constitution-enshrined freedoms, we must enable ourselves terror-proof at all costs. In the process of upholding our many-splendored rights, the challenge of maintaining equilibrium should exist between the material capacity of the security forces in thwarting attacks and the need for the government to protect our liberties as stipulated in the supreme law of the land. Our basic rights should not be subordinated in spite of terroristic acts, as opposed to what is perceived to be infringement of human rights in United States of America’s paranoia-instigated efforts to single out and exterminate terrorists. In continued response to the terror threat around the world, our law enforcers and security agents should be supplied immediately with materials to determine and curb terror activities and to dismantle terrorist groups. There is a suggestion that terrorism is a pressing problem because it breeds insecurity among civilians, and so, only a trusty safeguard from this despicable misdeed can generate and guarantee true freedom.
Since the government is engaged to cooperating with regional and international equivalents, concerned departments from the police, judiciary and prosecution officials across the nation should be committed to a continuous training that recognizes the multi-ethnicity in various communities. The government is called upon to give premium on this training process and to render a means that empowers minority spokespersons, whose opinions will be considered regarding the most effective way to weed out minority discrimination in the upholding of the new laws. Racism and other malevolent forms of systemic bigotry may be found in the individual levels up to institutions, so an effective education should be able to address the issue of minority harassment in the supposed fulfillment of national security.
A restrictive meaning of terrorist, terrorist acts and terrorist groups should be defined in order to ascertain the very body of terrorism that is an armed individual’s or group’s threat or resort to violence and armament against an unarmed individual or group for purposes including but not limited to state, politics, religion, race, society and economics. Any allusion to trading activity, business, critical stance, spoken dissent or boycott of monetary and other enterprise be taken away from the meaning of terrorist, terrorist groups and terrorist acts. It is suggested that in legislating an anti-terror bill, the Senate, being the premier legislative body, should grow sensitive in excluding the term preventative arrest inasmuch as this is susceptible to perversion because Filipinos, like any other nationals, are humans given to racially indiscriminate urges. The criminal justice system must see to it that should this arrest be conducted, monitoring and report will maintain a zero-abuse policy.
Foreign intelligence should be defined as classified information that is threat-free and as for those with threat-relevant components, the directorial mandate should go beyond limits. The authorities should not only be able to collect intelligence provided for rgeir members leading to the arrest of a suspect, but also gather supplementary information that will convict the same. While these information get passed for evidences to be used in court cases, intelligence supplied to the police should not be taken for necessary evidences.
The Philippine government should design a screening system that will exempt no one, not even passport-carrying Americans. As we know, aviation and transportation system security must be prioritized since many individuals are catered by these important facilities. Travelers’ identity should be thoroughly verified before gaining access to enter the Philippines, with regular commuters showing minimal identification while first-time and speed travelers subjected to tighter measures upon passage. Database information must be regularly updated with back-up research and development in order to fortify technological reliability on secured identification. Sources of identification from birth certificates to driver’s licenses should be standardized by the government to respond to this need for secured identification.
While the fundamental right to privacy and its corollary freedoms (of speech, assembly, expression and the like) should not be superseded in the passing of the anti-terror bill, a step to limit privacy rights should be considered on a case-to-case basis and within its very merits. It is a challenge how we can go about in answering our need for self-protection without jeopardizing our basic freedom, but the limitation to privacy right should be applied only in terms that will correspond to our quest for safety and combat against terrorism. The restriction must prove beneficial security-wise and its demonstrative measure should not appear encompassing to less and violated privacy just so the end goal may be attained.
Thus, I absolutely recommend criminal justice training with human rights sensitivity, strengthened intelligence and screening system and tolerably-defined privacy in order to succeed in our drive to combat terrorism without sacrificing our constitutional freedoms. The first recommendation is our urgent answer to the reduction of terror risks without our security police harassing our multi-cultural communities or our rights undermined. The second is our response to our need to upgrade mechanism in the face or real disastrous threat while the last is to provide minimal probe into our identification—whether in information technology form or otherwise—for as long as it answers the ultimate purpose of protection and not when it entails characteristic invasion of our privacy.
The implementation of this set of proposals should begin with our legislature and defense departments since the former is currently engaged in drafting the anti-terror bill, sensitive to the fundamental rights to privacy, and the latter is presently involved in protecting the populace with their security-related activities. The judiciary, meanwhile, should be on guard regarding the propensity of violated rights and must ensure that in the process of fighting terrorism, the people’s freedoms are respected by security authorities. The government must optimize scarce resources by appraising national assets (i.e. transportation) necessitating security and defense, must apply practical and efficient means to exert the effort, and must design funding for intelligence and screening. Ultimately, the Filipino people are enjoined to be vigilant in monitoring the unhampered exercise of everyone’s basic rights and in assisting the government—by reporting intelligence and alerting it regarding terror criminals—in keeping up a terror-free Philippines.
Terrorism is the most terrible manifestation of human rights violation, and it is a major problem for all of us. If we do nothing to stop it, we let evil persist in our midst. We are responsible to defending our fundamental rights, and we must act upon this by taking necessary course of the proposed actions. Every one of us aspires action, and this also holds true to the rest of the global community, but by taking legal steps in combating threats to national security, we show the world that we have a strong, active commitment in curtailing terrorism.