JOHANAN Papyrus

Love Finds A Way

2011-03-31T03:39:00.000-07:00

(it is a song written by my heart)

Heart is beating

Falling in love

The fire is glowing more

Waking your slumbered heart

And nothing you can do

But to let it to show

Soul is flying

Feeling lightened

The wind is lifting you,

Is taking your loving soul

And nothing you can feel

But hearts want to tell.

Chorus:

Love has a power, can’t able to fight it

Love has a reason, heart could only know it

‘Coz the reason is love

No matter what walls you build

Love will penetrate

‘Coz love finds its way

Love finds a way.

Words are talking

Hearing music

Ocean is waving you

Is singing out Shakespeare’s words

And nothing you can hear

But hymns from within.

(Repeat Chorus)

Mind is asking

Searching answer

The earth is shaking you

Is kindling your weary mind

And nothing you can know

But love makes you do.

(Repeat Chorus)

The Measure You Give Will be the Measure You Receive Back

2011-03-21T05:22:00.000-07:00

Reading 1, Dn 9:4b-10

I prayed to Yahweeh, my God and made this confession: “Lord God, great and to be feared, you keep your Covenant and love for those who love you and observe your commandments. We have siined, we have not been just, we habe been rebels, and have turned away from your commandments and laws. We have not listened to your servants, the prophets, who have spoke in your name to our kings, leaders, fathers and to all the people of the land.

Lord, justice is yours, but ours is a face full of shame, as it is to this day – we, the people of Judah, the inhabitants of Jerusalem, the whole of Israel, near and far away, in all the lands where you have dispersed us because of the infidelity we have committed against you. Ours is the shame, O Lord for we, our kings, princes, fathers, have sinned against you. We hope for pardon and mercy from the Lord, because we have rebelled against him. E have not listened to the voice of Yahweeh, our God, or followed the Laws which he has given us through his servants, the prophets.

Responsorial Psalm, Psalms 79:8, 9, 11 & 13

“Lord, do not deal with us according to our sins.”

Gospel, Lk 6:36-38

Jesus said to his disciples, “Be merciful, just as your Father is merciful.”

“Don’t be judge of others and you will not be judged; do not condemn and you will not be condemned; forgive and you will be forgiven; give and it will be given to you, and you will receive in your sack good measure, pressed down, full and running over. For the measure you give will be the measure you receive back.”

Ask and You Will Receive

2011-03-17T22:03:00.000-07:00

Reflection: For March 17

“Remember us, Lord; reveal yourself in the time of our calamity. Give me courage, King of gods and master of all power. Make my words persuasive when I face the lion; turn his heart against our enemy, that the latter and his like may be brought to their end.”

On this current situation of the world, we are many but seems to be alone. The world is so big that we could not grasp it. On these days, let us ask the Powerful Hand who can not only grasp the world but could take care of it. Let us humbly say to Him, “Lord, on the day I called for help, you answered me.” His aid is the best help that we could have. May we not understand sometimes His ways but He knows more what He is doing. Keep on praying. Have faith in Him.

“Ask and you will receive; seek and you will find; knock and the door will be opened.” God knows what we want but the recognition of our humble heart to His goodness could knock His door. He is just waiting for us to be reconciled. We could not have a precious something if we could not know how to ask and seek for it. We are needing a big help thus we need someone who could give big enough to answer the world’s current problems.

We are weak and wounded but we have Him who could give strength to us. As Queen Esther has said, “My Lord, you who stand alone, come to my help; I am alone and have no help but you.” He is the one who can heal the world. Our world is so much wounded now by sin. Jesus said to the gospel last Wednesday as he preached to the crowd, “'This is an evil generation; it is asking for a sign. The only sign it will be given is the sign of Jonah. For just as Jonah became a sign to the people of Nineveh, so will the Son of man be a sign to this generation.” (Lk 11:29-30) There is no greater sign than anything or anyone else. Jesus Christ is the ultimate sign of Hope for us. We just need to be vigilant of His presence. Much more, we as His people should enliven His heart in us for us to be also a sign of Hope and Love as what Jonah have done. As gospel have said, “So, do to others whatever you would that others do to you.”

Reading 1, Est C:12, 14-16, 23-25

Seized with anguish in her fear of death, Queen Esther likewise had recourse to the Lord.

Then she prayed to the Lord God of Israel:

My Lord, you who stand alone, come to my help; I am alone and have no help but you. Through my own choice I am endangering my life.

As a child I was wont to hear from the people of the land of my forebears tha you, O Lord, chose Israel from among all peoples, and our fathers from among their ancestors to be your lasting heritage; that you did for them, all that you have promised.

Remember us, Lord; reveal yourself in the time of our calamity. Give me courage, King of gods and master of all power. Make my words persuasive when I face the lion; turn his heart against our enemy, that the latter and his like may be brought to their end.

Save us by your hand, help me who am alone and have none but you, O Lord.

Responsorial Psalm, Psalms 138:1-2ab, 2cde-3, 7c-8

“Lord, on the day I called for help, you answered me.”

Gospel, Mt 7:7-12

⁷ 'Ask, and it will be given to you; search, and you will find; knock, and the door will be opened to you. ⁸ Everyone who asks receives; everyone who searches finds; everyone who knocks will have the door opened. ⁹ Is there anyone among you who would hand his son a stone when he asked for bread? ¹⁰ Or would hand him a snake when he asked for a fish? ¹¹ If you, then, evil as you are, know how to give your children what is good, how much more will your Father in heaven give good things to those who ask him! ¹² 'So always treat others as you would like them to treat you; that is the Law and the Prophets.

Clover Leaf and the Holy Trinity by St. Patrick

2011-03-17T04:34:00.000-07:00

St. Patrick of Ireland

"The love of God and his fear grew in me more and more, as did the faith, and my soul was rosed, so that, in a single day, I have said as many as a hundred prayers and in the night, nearly the same." "I prayed in the woods and on the mountain, even before dawn. I felt no hurt from the snow or ice or rain”

“St. Patrick of Ireland is one of the world's most popular saints.Apostle of Ireland, born at Kilpatrick, near Dumbarton, in Scotland, in the year 387; died at Saul, Downpatrick, Ireland, 17 March, 461.”[1] Ireland is celebrating his life today. But, as faithful, the whole world should give him also a thanksgiving act for his courageous example of being follower of Christ.

His analogy using clover is one of the most prominent preachings being used in explaining the Holy Trinity. The Holy Trinity is the highest mystery of all. It could not be grasped by a human mind. It is the mystery of all mysteries. Thus, somehow, preachers just used simple analogy in a way that people could understand it though not perfectly.

Clover Leaf

Today, we commemorate the feast of St. Patrick of Ireland. In his preaching of the Holy Trinity, he uses the three-leaf clover: one clover, three lobes. Holy Trinity is a communion of three Persons: the Father, the Son, and the Holy Spirit. Yet, this Trinitarian Communion is but ONE GOD.

As we pray the Apostle Creed or the Nicene Creed, do we really put in our hearts our complete faith. I believe in God, the Father Almighty,... I believe in Jesus Christ, His only Son, our Lord,... I believe in the Holy Spirit,... Do we affirm the movement of our Father, His Son Jesus Christ and the Holy Spirit in our life?

“The Trinity is complex but there is no reason to believe that God does not want us to search out its meaning and to begin to use our reason to explore our faith. If we are open to God and meditate on his mysteries, he will teach us “all things”. So we rely on God who works through revelation, not mental gymnastics or inert models.”[2]

[1] http://www.catholic.org/saints/saint.php?saint_id=89

[2] http://www.examiner.com/catholic-issues-in-detroit/the-holy-trinity-beyond-the-three-leaf-clover

Ash Wednesday: "Remember, Man is dust, and unto dust you shall return."

2011-03-08T04:30:00.000-08:00

"Remember, Man is dust, and unto dust you shall return."

1^st Reading: Jl 2:12-18

Res. Psalm: 51:3-4, 5-6ab, 12-13, 14 and 17
2^nd Reading:2 Cor 5:20-6:2
Gospel:Mt 6:1-6, 16-18

“But when you give alms, do not let your left hand know what your right is doing, so that your alms-giving may be secret. And your Father who sees in secret will repay you. ...But when you fast, anoint your head and wash your face, so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.”

“Ash Wednesday, in the Western Christian calendar, is the first day of Lent and occurs 46 days (40 days not counting Sundays) before Easter. It is amoveable fast, falling on a different date each year because it is dependent on the date of Easter. It can occur as early as February 4 (February 5 on leap years) or as late as March 10." [1]This year, this day falls on March 9, 2011. " [It] marks the beginning of the Season of Lent. It is a season of penance, reflection, and fasting which prepares us for Christ’s Resurrection on Easter Sunday, through which we attain redemption."[2] "Ashes are a symbol of penance made sacramental by the blessing of the Church, and they help us develop a spirit of humility and sacrifice."[3]

On this day, we are being reminded of the humility of our existence. We are only like a dust, and unto dust we shall return. We are weak yet we are blessed because on that weakness, we come to realize that what we absolutely need is the supreme goodness of God.

On this day also, we are being asked of a little sacrifice that we could offer not really for Him but for the benefit of us. We are asked to fast and abstain from worldly things not really to make us isolated from it but to make us strong in terms of our spirituality that we may realize that what more important is God’s grace than any material possesion. This will aid us also for us to be strong in occasion of sin.

This beginning of Lenten season, we may reflected upon the importance of God’s Love and mercy despite of our wickedness and sinfulness. God give us so much value in creation. Having started from the dust, God has clothed us with splendour. He wraps us with His love. Thus, lenten season, as the gospel has said, is not about wearing gloomy gaces like the hypocrites do. It is our way as silent manifestation of our love to Him with so much joy in our hearts. In that way “your Father who sees what is hidden will repay you”.

I pray that this Lenten season may be filled with deepest and meaningful prayers, sacrifice, penance, reflection, fasting and joy which will prepare us for Christ's Resurrection.

Holy Reminder: Fasting and Abstinence

Catholics who are over the age of 18 and under 60 are required to fast, which means that they can eat only one complete meal and two smaller ones during the day. Catholics who are over the age of 14 are required to refrain from eating any meat on Ash Wednesday.[4]

[1] http://en.wikipedia.org/wiki/Ash_Wednesday

[2] http://www.catholic.org/clife/lent/ashwed.php

[3] Ibid.

[4] http://www.catholic.org/clifea/lent/abfast.php

Treat Ni Tabeth

2011-03-07T04:34:00.000-08:00

Last February 19, 2011, we went to SM North Edsa. We had this place to plan the next day activity. Through the generosity of our friend, Krizta treated us with a meal at Kenny Rogers. So, in behalf of Karen, and the whole Trip-let's Trip staff (sino ba ang mga yun? hehe), I want to say thank you for the great meal.

Click here for more trip of Trip-let's Trip.

Adieu Makalu

2011-03-07T03:47:00.000-08:00

This poem was inspired by my officemates

in Project Makalu when I worked in Accenture.

I wrote this as sign of my thanksgiving & goodbye

as I give due significance to the memory we shared

as friends. I reminisce the time when I was still there.

On the third monday of the year twenty-ten

I did exploration in Himalayas mountain range.

Dreaming to climb the highest peak of Everest.

Eventually, destiny had brought me to the mountain called Makalu.

Together with me was the first batch of strangers.

Our lips were all sealed because of unknown scenario.

But after the first word was uttered, the friendship started

Which even after now is strongly bundled.

We were trained to survive the Makalu’s tribal trend.

Igniting to us the light that would help to sustain mountain’s life.

On certain period, we had joined the Makalu tribe at large.

Yes, from that time, we had saw and lived the true mountain culture.

As time went on, many batches of explorers arrived.

They were first strangers and turned to friends,

Altogether, we did our works until we had love what we were doing.

All the Makalunians strived to sustain the mountain’s stability.

Here, I learned a lot of things

Not just the work, but the determination and closeness of everyone.

I had started to be attached on this mountain

Not because of the environment but because of the friendship.

A few months staying here is a memory to be treasured.

I will miss every emotion I experienced here,

Those laughters and joy would give me tears,

Those sadness and pain would give me smile.

I do not intend to leave the Makalu as soon as this

But probably, life has something best for me to go.

I do not know what lies ahead – better or worst.

But I had to decide because the act of choosing making it the best.

Staying long would be better but it is not always the best.

Saying goodbye would be hard but staying long would be harder.

Life is a constant flux.

In every goodbye, there is always a beginning.

I came here as stranger and no one

But I will leave as friend to everyone,

Then I will go to other place as stranger again

And hopefully, to build another friendship once more.

Our memery we shared is already part of my story

You constructed paragraphs in the book and pictures on my album.

Thus I will miss you ‘coz I will leave

But I will miss you not ‘coz I will bring you in my heart.

Thank you,

Arjanmar, Arjan, Jan, Gab IS SIGNING OFF!!!!

Trivia: (Source)

Makalu (8,481 m; in Nepal officially मकालु, in China officially Makaru; Chinese: 马卡鲁山, Pinyin: Mǎkǎlǔ Shān; Makalungma in Limbu) is the fifth highest mountain in the world and is located 22 km (14 mi) east of Mount Everest, on the border between Nepal and China. One of the eight-thousanders, Makalu is an isolated peak whose shape is a four-sided pyramid.

Paghahanap sa Pilosopiyang Bikolnon sa Paliwanag ni Fr. Wilmer Tria

2011-03-02T04:06:00.000-08:00

An Problema[1] Bilang Kapinunan kan Pilosopiya

An pilosopiya sarong pantawong gibo na kinalalaogan nin pag-iisip asin paghohorop-horop. Ini nagpoon kan maeksperyensyahan kan tawo an inaapod na problema. “Ang problema iyo an nagpapadalagan kan pag-isip nin tawo.” Ini “an nagsasadol sa tawo na mag-isip nin solusyon kun pano tanggalon an mga kaulangan sa saiyang agihan. An problema nin tawo bako sanang limitado sa mga pang-aroaldaw na problema arog kan kakanon, kwarta asin iba pang mga pangangaipo. Pwera kaya kaini, igwa man nin mga problema na nakasentro mismo sa kabuuan nin tawo na dai lang basta makukua sa paghanap-buhay, pag-agom, pag-adal asin iba pang aktibidades nin tawo. An problemang ini iyo an inaapod na problemang nagdadanay. Kabali sa mga kahapotan na tinatawan halaga nin tawo na napapalaog sa problemang nagdadanay iyo an kahapotan manunungod sa katotoohan, kaaraman, kaogmahan, katanosan, karahayan asin Dyos. Ini mga kahapotan kan kadaklan na tawo anuman an saiyang kultura. Sarong rason man ini tanganing masabi na an mga Bikolano tatao man mamilosopiya arog kan ibang lahi. Karagdagan sa kaaramang ini, paliwanag ni Florentino T. Timbreza:

[S]a katagalan ng panahon at sa maunday na takbo ng kanilang pangkasaysayang pagsulong, ang mga taong-bayan, sa hangad nilang mabigyan ng kaukulang katugunan ang suliranin ng buhay, ay unti-unti silang bumuo at bumalangkas ng ilang mga hugis pag-iisip na siyang ginawang sanggunian at batayan ng pagpapaliwanag, pagpapakahulugan at pangangatuwiran tungkol sa mga bagay-bagay at mga samutsamot ng kariyanang-tao. Sa katagalan ang kanilang hugis ng pag-iisip (mental frames) ay siya nang naging aspeto ng kanilang pilosopiya ng buhay o pandaigdigang pananaw…[2]

An Pagngalas, Pagduda, asin Purisaw-Isip[3]

Kan ma-enkwentro kan tawo an problema, sya nangingigmata asin minapoon nang mag-isip. Igwang tolong bagay na nagtutulod sa saiyang isip tanganing sya mamilosopiya. Ini iyo an pagngalas, pagduda asin purisaw-isip. An enot iyo an kundisyon kan isip sa paghanap nin kapaliwanagan kan sarong bagay. Ini sarong pagbubukas giraray kan isip tanganing busisihon an sarong ordinaryong ekspiryensya. Ikaduwa iyo an pagduda na iyo an nagpupukaw nin hapot na naghahangad man nin kasimbagan. An dai pagkakasumpungan kan hapot asin simbag sarong problema. Sa oras na ma-ekspiryensyahan nya ini, ma-eekspiryensyahan nya man an “kamugtakan nin isip nin tawo na dai napapamugtak sagkod na dai masimbagan an saiyang kahapotan dapit sa mga nagdadanay na kahapotan” na iyong inaapod na purisaw-isip.

Huli sa mga ini, an tawo napipiritan na magsiyasat, mag-adal asin maghorop-horop. An ano man na kasimbagan maski mayo man nin kasiguraduhan, nagtatao sa saiya nin kaogmahan nin isip. Asin ano man na katotoohan na saiyang makua, nagdadara man nin kapanuan sa sadiri.

Kaya kun hahapoton liwat kun ano an pilosopiya, masasabing ini iyo an nagtutulod sa tawo sa gibo asin an gibo man na iyan an madara nin panibagong pagngalas pasiring sa dikit-dikit na pag-intindi sa mayong katapusang misteryo nin buhay.

Metodolohiyang Iminungkahi ni Tria Manunungod sa Pilosopiyang Bikolnon[4]

“Kun an gabos na pamimilosopiya igwa nin kamugtakan asin an gabos na pilosopo igwa nin hawak na may impluwensya kan saiyang kapalibutan,” nagtao si Fr. Tria nin tolong mayor na metodolohiya para sa pagpatalubo nin sarong katutubong pilosopiya lalong-lalo na ang tungkol sa pilosopiyang Bikolnon.

Sa enot na metodolohiya, tinatawan halaga an dakulang marhay na papel na ginagampanan kan sadiring lingwahe[5] sa pagpaliwanag nin pilosopiyang katutubo. Sa paagi kan paggamit kaini, dai lang basta naipapahayag kan mga Bikolano an sadiring pilosopiya kundi napapatalubo man an lingwaheng ini. Katakod kaini, “an pagtalubo [man] kan l[i]nggwahe pagtalubo [man] kan pagkasabot.”[6]”…[A]n paggamit kan lingwahe asin an pagdagdag kan bokabularyo sabay na nakakapagpatalubo kan l[i]nggwahe”[7] pasiring sa mas hararom pang pangbungkal kan mga pilosopiyang nakatago sa mayaman na lingwahe kan Bikol.

Sa ikaduwang metodolohiya, tinatawan-halaga an paghorop-horop sa mga tataramong katutubo. Kinakaipuhan na “likayan an mga asimilidong tataramon na Kastila o Ingles.”[8] Importanteng hanapon an mga konotatibang tataramon. “An tataramon na konotatiba kan sarong lingwistikong komunidad iyo idtong mga tataramon na tinawan nin kahulugan kan sadiring

kultura.”[9] Ini iyo an“mga tataramon na an kahulugan dai maaaraman kun dai nasasabotan an kultura.”[10] “Sa paghorop-horop, aadalan an mga manlaenlaen na gamit kaini sa lingwaheng natural asin an saindang mga kahulugan.”[11]

Sa ikatolong metodolohiya, an tinatawan man nin doon iyo an paghahanap nin kahulugan na may pangkagabsan na halaga na maaako kan mas dakul na tao.[12] Sosog ngani ki Abulad na, “Naniniwala ako na ang isang tunay na Pilosopiyang Pilipino ay isang pilosopiyang kapupulutan ng maraming binhi ng karunungan hindi lamang ng ating mga kababayan, kundi gayon din ng mga taong nag-iisip sa iba pang sulok ng sandaigdigan.”[13] Sabi ngani, “A distinctive regional philosophy is not determined by its exotic flavor but by the authenticity of its aspirations for humanity.”[14]

Sa madaling sabi, an metodolohiya iyo an mga minasunod: a) paggamit kan sadiring lingwahe; b) ang paghorop-horop kan mga manlaenlaen na gamit kan mga katutubong tataramon, lalong-lalo na idtong mga tataramon na konotatiba; at c) ang pagladawan kan mga manlaenlaen na gamit kaini sa kultura, ang pagtimbang kaini kun baga igwa man ini nin pangabsan na halaga o mayo; asin an pagtao nin mga mapa o direksyon na dapat sunudon tanganing makamtan an pangabsan na halagang ini sa ikayayaman kan sadiri, kan kultura asin kan bilog na katawohan.[15]

Paggamit nin Sadiring Lingwahe

An pagsurat na ini, bilang pagsiyasat sa pilosopiya ng buhay ng mga Bikolano, maninigo na ipaliwanag sa sadiring lingwahe na iyo an Bikol. Iba kaya an kaluluwasan o maiiba an mas maangat na kaisipan kun ibang tataramon an gagamiton. May mga tataramon kaya na konotatiba na dai basta mahahanapan nin mga tataramon sa pagpaliwanag na masasabing iksakto an ipinapasabot. Sabi ngani kaiyan nin Quito, “Naroon sa diwa ang mga ideya ngunit hindi mabigkas.”[16] Kaya ngani pag naggagamit nin Ingles dai gayo nasasabotan o kun masabotan man dai gabos nakukua. Ini ta “[a]n Ingles ay hindi angkop sa ating diwa.”[17] Idinagdag niya pa manunungod sa importansya kan sadiring tataramon na iyo an Filipino, “[H]indi [rin] wasto ang mapasaisang-tabi na lamang ang ating sariling wika sapagkat karamihan sa mga Pilipino ay salat sa ibang wika. Madali tayong makaunawa kapag ang ginamit ay Pilipino.”[18] Ini tinawan ninda nin doon sa pagpaliwanag kan pilosopiyang Pilipino. Sa relasyon kaini sa pag-adal kan kaisipang Bikolnon, dai man dapat lingawan ang sadiring lingwaheng Bikolnon ta mas maiintindihan nin kan haros na kadaklan sa Bikol. Asin, sa pinakaenot pa, lalo na sa suanoy na panahon, Bikol asin bakong Tagalog o Ingles an ginamit ninda para magpahayag kan reyalidad na nangyayari sa saindang buhay asin kinaban. Kaya ngani kun bubungkalon an saindang mga kaisipan, dai ini maipapaliwanag sa Tagalog o Ingles na may integral na pagkasabot. Pag sadiring tataramon an ginamit, “[a]ng ating diwa ay nabibigyan ng wastong pag-iral sapagkat magkaugma ang diwa at wika.”[19] Sabi man ngani ni Fr. Tria manunungod sa pagsurat sa sadiring tataramon na:

Ahm, mahalaga syang marhay nin huli ta pagsurat mo, an sinusurat mo si saimong sadiring boot. Ta hilingon ta an mother tongue iyo yan talaga si nagimatan mong lingwahe. Pag nagsurat ka sa ibang lingwahe as secondary language, nagiging plastic, nagiging artificial an satuyang interaction sa satuyang sadiring kinaban. Kun baga nahihiling ta an satuyang sadiring kinaban sa paagi kan satuyang sadiring lingwahe.[20]

Kun pag-oolayan an lingwaheng Bikolnon, saro ini sa maipag-oorgulyong lingwahe. Sosog sa sarong editorial sa Naga Times kan petsa-28 ng Hulyo, 1959:

[B]elieve it or not, the Bikol language, even if stripped of its borrowings, is one of the most beautiful languages in the world, both phonetically and morphologically. It is a language that is very imaginative, richly figurative, abounding in similes, metaphors and onomatopoeia, highly pleasing to the ear.[21]

Dagdag pa igdi:

The thing is, Bikol is after all the first, the mother language for the people to read and write. It provides Bikols a reality, a base; its words have direct connections with reality and more accurate correspondences to their supposed equivalent in experience. It is said the language is memory and metaphor. The written word holds behind it an oral tradition; there are echoes that go back as a child hears his mother say bread or asleep.

Thus considered, language comes to be understood as a thing of value, not just a tool. To realize that language rests upon society, is to acknowledge that it is always in the process of development; words are dropped out and new ones are born everyday, simple sentences become complex or the reverse, sentence structures and styles change within the options presented by the language and of the literary form.[22]

Kaya ngani, katakod kaini, sarong kagayonan asin karahayan an paggamit nin sadiring lingwaheng Bikolnon bako orog para sa mas malinaw na pagpaliwanag kundi para man magsirang pa nin ibang kapaki-pakinabang na mga tataramon sa bokabularyong Bikolnon na magagamit pa bako orog sa pilosopiya kundi pati sa iba pang pang-akademyang aktibidades asin pang-aroaldaw na pag-orolay. Sabi ngani liwat, “An pagtalubo kan lengwahe pagtalubo kan pagkasabot.”[23]

An paggamit pa kan sadiring lingwahe magpapayaman bako orog kan kaisipang ipinapahayag kundi magpapahiwas man kan bokabularyo kan lingwaheng sadiri. Dai man talaga ini magkukulang sa pagpapahayag ta nasusumpayan na orog ini sa tabang kan mga sinubliang termino na nagiging parte na kan sadiring lingwahe.

Sa pamamagitan ng paggamit mismo sa sariling wika, naiiwasan ang pagtatalo ukol sa galing, lalim, o lawak ng wika. Hindi na kailangang pagtalunan pa an kagalingan, ang kalaliman, o ang kalawakan ng isang wika dahil sa mismong paggamit gumagaling, lumalalim, at lumalawak ang wikang ito. Kung kulang sa salita ang isang wika, maaaring dagdagan ito mula sa ibang wika o alalahanin kung ano ang nakalimutang katutubong salita na naibaon na marahil sa kasaysayan.[24]

Pano baga mauswag asin marerekognisar an katutubong pilosopiya kun sa sadiring tataramon dai ini maipaliwanag? Sosog ngani ki Timbreza na base daa sa pakasabot kan mga dalubwika na dai mauswag an arin man na lingwahe kun dai ini gagamiton.[25] Dagdag pa nya:

Sinumang nasisiyahan na mag-isip sa pamamagitan ng pag-iisip ng iba ay salat sa sariling pag-iisip. Bukod pa rito, dapat nating gamitin ang katutubong wika habang tayo ay nag-iisip; sapagkat kung ating gagamitin ang wikang banyaga, lingid sa ating kaalaman, ay magiging bilanggo tayo ng mga taong may-ari ng wikang ating ginagamit.[26]

“Mga patay na wika lamang ang walang kakayahang tumubo at umunlad.”[27] Huli igdi, an paggamit kan sadiring lingwahe an magtataong kusog igdi na magtalubo. Dai mahaloy, bako na lang ini magagamit sa mga ordinaryong pag-orolay kundi pati sa mga pormal na pagtiripon arog kan seminar asin mga pang-akademyang aktibidades. Asin mantang nagyayaman an sadiring tataramon, madadagdagan man an mga kaisipan na kaya kaining kargahon asin kugoson.

[1] Cf. Wilmer Joseph S. Tria, Ako Asin An Kapwa Ko: Pilosopiya nin Tawo, 6-7.

[2] Florentino T. Timbreza, “Pilosopiya ng Buhay ng mga Filipino,” Karunungan: A Journal of Philosophy 20 (2003): 264.

[3] Cf. Wilmer Joseph S. Tria, Ako Asin An Kapwa Ko: Pilosopiya nin Tawo, 7-8.

[4] Cf. Ibid., 19-21.

[5] “Tibaad namasdan nindo an paggamit kan tataramon na “lenggwahe” asin “tataramon” imbes kan “dayalekto” sa pagsambit sa Bikol. Ini nin huli ta bakong “dayalekto” kundi “lenggwahe” manggad an Bikol, sosog sa tunay na kahulugan kan mga tataramon na ini.An lenggwahe nagigin sarong lengwahe kun ini dae nasasabotan nin mga tawong gikan sa ibang lugar na igwa man nin sadiring tataramon…Kaya an Tagalog asin Bikol parehong lenggwahe sa lambing saro huli ta iba man an mga bokabularyo o leksiyo kan duwang tataramon. Kaya lenggwahe an apod sa Bikol. An mga dayalektoinaapod na dayalekto kun sinda nasasabotan kan kataraed na komunidad.” Wilmer Joseph S Tria asin Jason William Lobel, An Satuyang Tataramon: A Study of the Bikol Language, xvii-xviii.

[6] “Sarong Lenggwahe, Sarong Bikolandia”, An Satuyang Tataramon: A Study of the Bikol Language, 171.

[7] Ibid.

[8] Tria, Ako Asin An Kapwa Ko: Pilosopiya nin Tawo, 20.

[9] Ibid.

[10] Ibid.

[11] Ibid.

[12] Ibid., 21.

[13] “Kaisipang Kanluranin sa Pilosopiyang Pilipino,” Readings in the Philosophy of Person, 73.

[14] Ranier R.A. Ibana, “Towards a Bicolano Philosophical Research Program”, 308.

[15] Ibid., 21.

[16] Emerita Quito, “Ang Pilosopiya, Batayan ng Pambansang Kultura”, Romualdo Abulad, et.al., ed., A Life of Philosophy: Selected Works (1965-1988) of Emerita S. Quito, 688.

[17] Ibid.

[18] Ibid.

[19] Ibid.

[20] Wilmer Joseph Tria, pakikipag-olay na ginibo kan kagsityasat.

[21] Gikan sa pagkakasubli ni Espinas, Ibálong: The Bikol Folk Epic-Fragment, 134.

[22] Maria Lilia F. Realubit, Bikol Literary History, 163-164.

[23] “Sarong Lengwahe, Sarong Bikolandia”, An Satuyang Tataramon: A Study of the Bikol Language, 171.

[24] Rainier R.A. Ibana, Pagpapahalagang Moral: Mga Unang Hakbang, 1.

[25] Arog man kan sinapit kan lingaheng Filipino an kahahantungan kan lingwaheng Bikolnon kun dai ini mapag-aadalan na gamiton. “Ibinunyag ni Timbreza na ang tanging dahilan kung bakit maraming salitang Ingles ang walang katapat o katumbas na salitang Filipino ay sapagkat sa loob nang matagal na panahon ay itinigil ang paggamit nito… Sa kabila ng lahat ng ito, ipinagpatuloy niya ang paggamit ng Filipino sa pananaliksik, pagtuturo at pagsusulat na, aniya, ay siyang magpapatunay tungkol sa kayamanan, kalawakan, kalaliman, at sapat na kakayahan ng sariling wika hindi lamang bilang wikang panturo sa pamantasan kundi bilang kasangkapan din sa pagtuklas at pagpapahayag ng mga kaisipang
pampilosopiya.” Velasco, Kristine Ann M. Kampeon ng Filipino. (Halaw mula sa talumpating binigkas ni Prof. Florentino Timbreza sa Kabayan Gawad Guro 2002).

[26] Ibid.

[27] Ibana, Pagpapahalagang Moral: Mga Unang Hakbang, 2.

Metodang Metalingwistika asin Penomenolohiya Sosog ki Mercado (Tabang para sa Pilosopiyang Bikolnon)

2011-03-02T04:02:00.000-08:00

Mga Metodolohiya nin Pagsiyasat

Kan Pilosopiyang Bikolnon

sa Tabang kan mga Ekspertong nangenot

sa Pilosopiyang Filipino

An pilosopiyang Filipino, sosog ki Mercado masasalmingan sa paagi nin pag-iisip asin pag-uugali kan mga tawo o kan masa. Ini an inaapod na pilosopiya kan masa o banwaan asin bako an anuman na inisip ninda Rizal, Mabini, o kan mga elitistang Filipino. Pwera na sana kun an mga nasambit na pag-iisip nagpapahiling kan pananaw kan bilog na banwaan.[1]

Mahihiling an paagi kan pag-iisip kan sarong tawo sosog sa saiyang mga tinataram asin gibo-gibo nin huli ta an mga ini mga bunga kan isip nin tawo. Kaya sa paagi nin paghorop-horop asin pag-analisa sa mga tataramon asin kaugalian kan mga Filipino maaaraman an kaisipang Filipino. Nagtutubod si Mercado na pwedeng maggamit nin duwang paagi tanganing mahimo ini: an metodong metalingwistika asin an penomenolohiya nin kaugaliaang Filipino. Sa enot na metoda ipinapaliwanag na sinisimbolo kan wika an pag-iisip, kun kaya ngani may relasyon ini sa pananaw kan mga naggagamit kaini. Sa panduwa man pinapahiling an kadaklan na pag-uugali na sosog o angat sa pangkagabsan na pagtubod asin pag-iisip.[2]

A person’s way of thinking can be deduced from his words and his actions because words and actions are productys of the human mind. Hence an analysis of Philippine languages and behavior can lead to knowing the Filipino mind. The present study therefore uses two complementary methods: a metalinguistic method analysis and a phenomenology of Filipino behavior. If the findings of both approaches are in agreement and consistent, then one can expect that the end-result will probably be valid.[3]

Dagdag pa ni Mercado na, “The metalinguistic approach rests on the assumption that a language reflects the thought and somehow determines the outlook of its native speakers.”[4] Sinasabi ni John B. Carroll na:

Insofar as languages differ in the ways they encode objective experiences language users tend to sort out and distinguish experiences differently according to the ctategories provided by their perspective languages. These cognitions will tend to have certain effects on behavior.[5]

Bilang paglilinaw, pinaliwanag ni Mercado na:

This metalinguistic approach should not be mistaken for linguistic. The pre-fix meta- indicates that metalinguisticv begins where linguistics ends…. The relationship between language and thought as well as between language and society lies “with the relationship between language and culture, between language and reality, between language and truth.[6]

Kun pag-oolayan man an manunungod sa penomenolohikal na paagi sa pag-adal nin Mercado kan pilosopiyang Filipino, ugaling Pilipino an mas tatawan nin atensyon. “In particular the description of Filipino behavior in given topics tries to establish a pattern of such behavior.”[7] Kung gagamiton ini sa pilosopiyang Bikolnon, ugaling Bikolnon man an tatawan atensyon na kun sain hahanapon an nangingibabaw na kaugalian sa bilog rehiyon.

“The methodology as just described allows the verification of the Filipino modal personality.”[8] Kaya kun an kaisipan mahihiling sa lingawahe, an pag-adal asin pag-aanalisa kan mga tataramong Bikolnon gikan sa saiyang mayamang literatura asin mga kaugalian, makukua man an sadiring pilosopiyang Bikolnon. Asin kun an penomenolohiya nin kaugalian nagpapaliwanag sa karaniwang kaugalian kan mga Bikolano, makukua man an pilosopiyang Bikolnon.

[1] Cf. Quito, et.al, ed., Ensayklopidia ng Pilosopiya, s.v.“Pilosopiyang Filipino.”

[2] Cf. Ibid.

[3] Leonardo N. Mercado, Elements of Filipino Philosophy (Tacloban City, Philippines: Divine Word University Publications, 1976), 8.

[4] Ibid.

[5] Ini an ginamit ni Mercado sa pagpapaliwanag kan saiyang mga metoda. Ibid., 9.

[6] Ibid., 16.

[7] Ibid., 11.

[8] Ibid.,12.

Lebel na Pang-Akademya asin Lebel kan Kadaklan Sa Metodolohiya ni Quito (Tabang para sa Pilosopiyang Bikolnon)

2011-03-02T03:57:00.000-08:00

Mga Metodolohiya nin Pagsiyasat

Kan Pilosopiyang Bikolnon

sa Tabang kan mga Ekspertong nangenot

sa Pilosopiyang Filipino

Paliwanag Sosog ki Quito

Sabi ni Quito, “I believe that the psyche of the people cannot be extricated from its philosophy, whether this philosophy is formalized or not; and since every tribe has a psyche, it follows that every tribe has a philosophy.”[1]

[E]very nation or every people has a national spirit or a Volksgeist found in the corpus of myths and legends which engender attitudes, values, habits, and maxims. These are unconsciously retained and they constitute the folk wisdom of simple minds who sought after the right combination of living well, who worked out a principle of action to insure a peaceful afterlife, who formed the right attitude in order to please a Supreme deity.[2]

An ibang kaaraman o pilosopiya naibalangibog na, alagad igwa man nin iba na nakatago pa man giraray[3] na naghahalat sana na mabukasan, mabungkal asin makua. Asin pano man makukua an psyche o an kaisipan kan mga tawo? Tanganing ini makua, kinakaipuhan siyasaton an literatura ninda asin tanganing mapaluwas an saindang paagi nin pag-iisip.[4] An paagi nin pag-iisip na ini nakalaog sa sarong estruktura na iyo an nag-uugnay-ugnay o nagdudukot-dukot kan mga kaisipan nin mga tawo sa sarong lahi. Sa katotoohan, sabi nya utro, “No matter how men may differ in customs and tradition, no matter how separated they are geographically and historically, they would still be tied down underneath to a common ground which is the structure.”[5] Para ki Quito igwa nin sarong bagay na nagbubuklod sa sarong sosyodad o lugar na nagbubuo nin sarong estruktura. Inaapod nya ining espiritu, kaluluwa, o sa saiyang terminolohiya, ini iyo an volksgeist[6]. “A Volksgeist is a practical philosophy meant to be lived, not merely to be speculated upon within the confines of a classroom.”[7]

I have no qualms about using the term Volksgeist instead of “philosophy” to designate our spirit, our diwa, which characterizes the inhabitants of these seven thousands islands in the Pacific. Once we let go of our penchant for the Greek concept of philosophia, the true Filipino sipirit or diwa will emerge and may well be the seed of the future philosophical and academic thinking. We need not apologize for the use of a term with a distinct meaning, for there is a Filipino “philosophy of life,” if nothing else.[8]

Dagdag na paglilinaw pa nya:

Ang pilosopiyang Filipino para kay Quito ay maituturing na isang lahatang pananaw, isang diwa, isang paninindigan, isang pagpapakahulugang likas na Filipino na siyang nananaig sa kanyang panitikan at sining, mga pagpapahalaga, at mga ugaling-bayan; sa isang salita, isang Weltanschauung.[9]

Ano baga an Volksgeist?

This Volksgeist is neither physical nor definable. We believe that it is the philosopher’s task to discover this distinctly Filipino spirit. While this spirit cannot easily be expressed in words, it can be discerned in the Filipino sense of values which, after all, colors his actions and his attitudes… The diwa of the Filipino is a way of thinking, a manner of seeing the world, a prescription for living.[10]

Kaya man lugod, huli igdi, makusog na boot nyang ipinahayag na:

Lubos ang aking paniniwala na ang mga Filipino ay may katutubong talino at hindi tayo nagkukulang sa likas na karunungan ng isang nilalang… Ang pilosopiya ay ang pamumunga o paglago ng mga binhing ipinunla natin sa lupa ng pag-iisip… Ang mga ideya… ay sumisibol, yumayabong, at lumalawak ang pananaw sa katagalan ng panahon. Ito ay nakakahalintulad ng isang binhing ipinunla na baling-araw ay lalaking isang puno.[11]

Para sa mas organisadong paghanap, sya man nagtao nin duwang lebel nin pampilosopiyang talakayan o pag-adal sa Pilipinas - Lebel pang-akademya (Academic Level) asin Lebel kan kadaklan (Grassroot Level). “Ang pampilosopiyang talakayan sa akademikong antas na siyang pinagkaka-abalahan ng mga pamantasan at mga dalubhasaan ay tumatalakay sa mga dayuhang tradisyon ng pilosopiya ayon maka-Griyegong pagpapakahulugan.”[12] Kun ilaladawan ini, makadayuhan an siring na pilosopiya asin ini pampapanas sana nin isip. “Sa nakararaming antas naman, ang pamimilosopiya ay nakatungod sa pilosopiya ng buhay ng mga Filipino na maaaninag sa kanilang mga kasabihan at salawikain, mga mito at leyenda o alamat, mga awitin, at mga tula.”[13] “The Filipino soul can be better gleaned from the prism of vernacular literature since it reflects grassroots thinking and living.”[14] Mas nangingibabaw igdi an katiripunan nin matatalinghagang o mga metaporikal na kasabihan na iyo an nagbubuo sa katutubong pilosopiya sa lebel kan kadaklan. Sa saiyang terminolohiya, ito ang tinatawag niyang diwa.[15]

Sa kadagdagan, ipinaliwanag nya na:

Long before the coming of the Spaniards, the inhabitants of these islands had manifested a Volksgeist in their myths and legends which, over the centuries, sharpened their belief in a deity, in an afterlife, and in the art of living. This folk spirit is primitive and indigenous; it is free from foreign influence, unsullied by foreign contact; it is preserved through myths and legends and handed down orally from generation to generation. This folk spirit remained in vigor despite the introduction of a new religion or a new technology or even a new philosophy.[16]

An paghahanap kan espiritung ini nangangaipo nin makuring pagbulatlat kan mga kaaraman na nagpoon pa kan suanoy na panahon. “Philosophers must look beneath the surface for this spirit, this sense of values, this motivating force which is not manifest on the periphery.”[17]

Lebel na Pang-Akademya asin an mga Eskwelahang Pilosopiko sa Bikol

Kun gagamiton an lebel pang-akademya sa pilosopiyang Bikolano, mahihiling na dai man nagpapahuri an rehiyong Bikol. An pag-adal nin pilosopiya sa Bikol saro na man na maikokonsidera sa istorya kan pilosopiyang Bikolnon (o maski sabihon pang, pampapanas kan kaisipang Bikolnon). An mga pilosopiya na pinag-aadalan sa mga unibersidad asin kolehiyo iyo an mga sakop kan mga sanga nin pilosopiya arog kan lohika, pilosopiya nin tawo, pilosopiya kan suanoy, katahawan (o kadikloman), moderno asin an kontemporaryong panahon, pilosopiya kan Sirangan asin Sulnupan, pilosopiya nin mga indibidwal na pilosopo, epistemolohiya, kosmolohiya, hermeyutika, estitika, metapisika asin dakul pang iba na ordinaryo na sanang inaadalan sa kurso nin pilosopiya. An mga ini iyo an nagbubuo sa pilosopiya sa lebel pang-akademya kaya ngani dai na kaipuhan pang pagparapalawigon an orolay na ini nin huli ta ini mga partikular na pag-aadal sa mga kolehiyo. Alagad sa isyung ini, minamawot kan kagsiyasat na magsambit nin pira sa mga nangengenot na institusyon o unibersidad na nagtataguyod o nagtutukdo nin pilosopiya bilang kursong pang-akademya.[18] Ini nin huli sa panambitan na an mga ini magagamit sa mas pormal na pag-aanalisa kan kasaysayan nin pilosopiya sa Bikol. Dai mairirirong na an pag-adal nin pilosopiya sa Bikol nagsirang nin dakul na kaisipan nagging parti asin nagpabago man sa kasaysayan bako lang kan Bikol kundi pati kan bilog na nasyon. An pag-adal nin pilosopiya iyo minsan an nakakapabago nin disposisyon asin aplikasyon sa buhay. Kadugang pa kaini sa impluwensya kaini sa buhay nin tawo, ini mahalagang marhay sa pag-adal kan pilosopiya sa Bikol kun sain an mga indibidwal na paraisip an tatawan nin panahon. Sabi ngani ni Gripaldo manunungod sa pilosopiyang Filipino, “…in the history of the development of philosophy in the Philippines it is the most numerous of the Filipino philosophical writings.”[19]

Kadaklan na beses, kun sain may nag-aadal nin pilosopiya duman minatubo an mga kasuratang pilosopikal. Kun kaya, “a philosophical expository work written by a Filipino [o Bikolano] is Filipino philosophy [pilosopiyang Bikolnon] regardless of the subject matter.”[20] Ini nin huli ta:

If a native is grounded in his situation by virtue of his birth or nationality, then he is essentially bound to his culture and language. Even Andrew Gonzales (2001) in a recent article, “The role and contribution of the Thomisites to language education,” contends that the language which the Thomasites introduced to the Philippines has been localized or Filipinized to suit the Filipino human situation. Textbooks written in English for Filipino children ceased to used snows and apples as examples but used instead examples from local scenes. This is a matter in which Filipinos appropriate a foreign language by adapting it to the local situation. It has become Filipino English.

A native Filipino grounded in his own culture and language (Filipino or Filipino English for that matter) carries with him/her a microcosmic culture that generally reflects the cultureiat-large. As such, his/her interpretation of a text will necessarily be colored by his/her own cultural horizon as it merges with the inherent cultural horizon of the text. The resulting fused horizon is therefore a Filipino point of view, at least theoretically be different from the French or German fused horizons (interpretations) of the same text especially when written in the native language. We are here shifting the criterion of classification from the original center (the subject matter) to the margin (nationality of the author).[21]

Para mahiling ini, dapat lang na tawan importansya an pagpoon kan pag-adal nin pilosopiya sa Bikol sa paagi nin pagbabalik-tanaw sa mga institusyong nagpatalubo kaini. Nangengenot sa listahan kan mga institusyong pang-akademya na nagtataguyod kan kursong pilosopiya iyo an Seminario Conciliar de Nueva Caceres[22] na Holy Rosary Seminary sa presenting panahon. Bilang pagtao nin partikularisasyon, mas tatawan nin doon an departamento nin kolehiyo kan nasabing seminaryo na pinangaranang Holy Rosary Minor Seminary na iyo an napapadalagan kan departamento nin pilosopiya.[23] An seminaryong ini nakahimo na nin

mga darakulang pangaran sa istorya bako sana kan rehiyon kundi pati kan bilog na nasyon.[24]

Sa presente, haros mga seminaryo an karaniwang nagtatao kan kursong pilosopiya igdi sa Bikol. Kabali sa mga ini[25] iyo an Mater Salutis College Seminary sa Sipi, Legaspi City, Our Lady of Peñafrancia Seminary (1945) asin Holy Family Center of Studies (1994) sa Sorsogon, asin an Holy Trinity College Seminary (1997) na kun sain iyo an ipinagmamalaking pinaggikanan kan kagsiyasat.

Pwera igdi, an pira pa sa mga unibersidad na nagtataguyod kan kurso nin pilosopiya iyo an Ateneo de Naga University[26] sa Naga City asin an Bicol University sa Legaspi City. Dagdag pa sa pilosopiya sa lebel pang-akademya kan Bikol iyo an iba pang mga unibersidad o institusyong pang-akademya na nagtutukdoo man nin nagkapirang sangay nin pilosopiya. Dai man masabing sarong kurso, nagpapaliwanag man sinda nin nagkapirang disiplina sa pilosopiya arog kan lohika asin pilosopiya nin tawo na nakakaaperkto man sa pag-iisip kan mga Bikolano. An mga ini nagpapabisto man kan nagkapirang kaisipang pilosopikal na iniambag kan mga bistadong pilosopo arog ninda Gabriel Marcel asin Edmund Husserl kun pag-aadalan an Eksistensyalismo asin Penomenolohiya sa pilosopiya nin tawo.

Lebel kan Kadaklan sa Pilosopiyang Bikolnon

An pilosopiya sa lebel kan kadaklan sa pilosopiyang Bikolnon sa pagsiyasat na ini mas pahihiwason an pag-orolay sa mga susunod na kapitulo. An mga ini naghahalat sana na bungkalon kan mga para-oma nin kaaraman sa bukid nin pilosopiya asin diwa kan masa sa Bikol. Sa pagbubungkal, kinakaipuhan an makuring pag-aanalisa kan mga nakatagong kaaraman na nag-uugat pa sa nakaagi. Mayong ibang kukuanan kaini kundi an mga kaaramang isina-tataramon asin ipinasa sa presenteng panahon kan Bikolano. Pwede man na ipinamana ini sa paagi nin tataramon o pasurat na paagi. Mayong ibang gigikanan an sadiring pilosopiya kundi an sadiring gibo mismo kan sadiring lahi.

Saro sa magayon na obheto kan pag-adal kaini, pwera sa pagbisto sa kaisipan kan mga Bikolano, iyo na mahiling sa dapit na an Pilosopiyang Bikolnon bako na lang basta sabi-sabi kundi napag-aadalan na man sa mga unibersidad o kolehiyo sa mas halangkaw pang pagbisto igdi. Sa ibang sabi, obheto kaini na an pilosopiyang Bikolnon sa lebel kan kadaklan maging parti man kan pinag-aadalang pilosopiya sa lebel na pang-akademya.

Alagad bago iyan, igwa man daw kaya na makukuang diwa sa lebel kan kadaklan na mga Bikolano? An kahapotan na iyan an pagbabasehan kan mga masunod na kapitulo.

[1] Emerita S. Quito, Prefasyo sa The Merging Philosophy of East and West (Manila: De La Salle University Press, 1991), 1.

[2] Emerita S. Quito, “Stucturalism and The Filipino Volksgeist”, Readings in the Philosophy of Person, 279.

[3] Cf. Quito, The Merging Philosophy of East and West, 1.

[4] Cf. Ibid., 23.

[5] Quito, “Structuralism and the Filipino Volksgeist”. 272.

[6] “It must be mentioned that long before the ancient Greeks formulated the word “philosophy,” the Indians had used darsana, which means “point of view,” and the Chinese sages taught a way of life and not philosophy in the Greek sense. What the Asian sages alluded to was a folk wisdom, a folk spirit or a Volksgeist, which was more appropriate than the term “philosophy.” Ibid., 278.

[7] Ibid., 279.

[8] Ibid., 278.

[9] Ensayklopidia ng Pilosopiya, s.v. “Pilosopiyang Filipino.”

[10] Quito, “A Filipino Volksgeist in Vernacular Literature”, 754-760, passim.

[11] Ensayklopidia ng Pilosopiya, s.v.“Pilosopiyang Filipino.”

[12] Ibid.

[13] Ibid.

[14] Quito, “A Filipino Volksgeist in Vernacular Literature”,755.

[15] Ensayklopidia ng Pilosopiya, s.v.“Pilosopiyang Filipino.”

[16] “Structuralism and the Filipino Volksgeist”. 278-279.

[17] “A Filipino Volksgeist in Vernacular Literature,” 745.

[18] Kun sakali man na dai nasambitankan kagsiyasat an iba pang unibersidad o eskwelahan na nagtutukdo man nin pilosopiya bilang sarong kurso, mawot niya na maghangad nin pasensya asin pag-intindi.

[19] Rolando M. Gripaldo, “Is There a Filipino Philosophy?” Rolando M. Gripaldo, The Philosophical Landscape, 2^ded. (Manila: Cover and Pages Corporation, 2005), 29.

[20] Ibid.

[21] Ibid.

[22] Kan 1865, kasabay kan pagrere-organisa nin panlaog na estruktura kan nasabing seminaryo, asin paglipat kan pamamayo kaini sa mga Vincentian Father, binuksan na man kan Diyosesis (Arkidiyosesis ngonyan) nin Caceres ang seminaryo bako lang sa mga gustong maging padi kundi pati sa mga laykong estudyante kan diyosesis para sa mas halangkaw na kalidad nin katolikong edukasyon. Ini an nagdara nin pagbabago sa institusyon tanganing maging seminaryo-kolehiyo. [Jose Rojas, The History of an Enduring Monument of the Bikol Church: The Holy Rosary Seminary of Nueva Caceres (Naga City: Archdiocese of Caceres.1994), 13-14.]

Bako sana an kalidad nin estudyante an nagpapaangat sa estado kan seminaryo, kundi pati an pagbisto igdi kan gobyerno sosog sa kurikulum na itinatao igdi na kabaing sa itinatao sa University of Santo Tomas. Kun maroromdoman, an UST iyo an nangengenot na institusyon na nagpoon kan pilosopiya sosog sa pag-aanalisang ginibo ni Alfredo Co na ibinilang nya sa early stage kan pormal na pag-adal kan pilosopiya sa nasyon na inaapod nya man na The Hispanic Philosophy Program. [“…[T]he Spaniards also brought the formal study of philosophy to this country…If it can be agreed that the University of Santo Tomas is the oldest University in the Philippines, and that its earliest program offerings were Theology and Philosophy in the country….During that period, the University of Santo Tomas was the premier educational institution and Thomism was the “be-all” and “and-all” of all philosophy. Philosophy was Thomism, and Thomism was philosophy.” Alfredo P. Co, “Doing Philosophy in the

Philippines

: 50 Years Ago and 50 Years from Now,” Karunungan 21 (2004): 5-6.] Maroromdoman pa na si Abulad man nagsabi na sa enot na kabtang kan kasaysayan nin pilosopiya sa nasyon, an pilosopiyang Tomista iyo an nagsosolo-solong pilosopiya sa nasyon na iyo an mayor na pinag-aadalan kaidto sa UST. (“We may divide the history of Filipino Philosophy, following our own national history, into two stages: colonial and indigenous. The colonial period passed through two phases. The first, the phase of Scholasticism,” kun sain Tomista an tanging pilosopiya. [Romualdo E. Abulad, “Contemporary Filipino Philosophy”, Karunungan 5 (1988): 2-4.]

Haros kabangang siglo, an seminaryong ini an naging sentro kan halangkaw na kalidad nin edukasyon sa Luzon, timog kan Manila. (Hali ki D. Abella sa saiyang Bikol Annals na sinubli ni Rojas, Ibid.,15.)

[23]Ang Holy Rosary Seminary nababanga sa tolong seminaryo; Holy Rosary Preparatory Seminary para sa enot na taon nin pormasyon kan naglalaog na aplikante, Holy Rosary Minor Seminary para sa pilosopikong pag-adal, asin an Holy Rosary Major Seminary para sa pag-adal nin Teyolohiya.

[24] Igdi na man sa katotoohan nagtapos an mga sikat na alumnay, mga padi man o laykong propesyonal bako lang hali sa rehiyong Bikol kundi hali man sa Tayabas asin Batangas. (Hali ki D. Abella sa kanyang Bikol Annals na hiniram ni Rojas, Ibid., 15.) Kaiba sa mga ini sinda Jorge Barlin, enot na Pilipinong Obispo; Jose Ma. Panganiban, bayani kan nasyon asin katood asin kaibahan ni Rizal sa España; asin Pedro Sabido na nabisto sa larangan nin politika asin literatura. [Realubit, Bikols of the Philippines, 54.] Kaiba pa igdi an pito sa kinseng Bikolanong martir kun sain duwa an padi na iyo sinda Fr. Gabriel Prieto, asin Fr. Severino Diaz; asin limang layko na iyo sinda Leon H. Hernandez, Mariano Arana, Ramon Abella, Domingo Abella asin Tomas Prieto. [Para sa dagdag na inpormasyon manunungod sa mga natatanging alumnay kan Holy Rosary Seminary, maghiling sa akda ni Rojas, Appendix 2, 3 asin 4. Ibid.,128-145.]

[25] The Philippine Seminaries (Episcopal Commission on Seminaries, Catholic Bishop’s Conference of the

Philippines

- CBCP and Claretian Publication).

[26] An unibersidad na ini bistado sa pag-inisyar kan pagpapabisto kan pilosopiyang Bikolnon na pinonan ni Fr. Wilmer Joseph Tria. Ngonyan naisurat na an pinaenot na librong pilosopiko na nakasurat sa Bikol – an librong Ako asin an Kapwa ko: Pilosopiya nin Tawo. An kaaramang ipinahayag ni Fr. Tria pagtutuunan nin pansin sa ikatolong kapitulo kan pagsiyasat na ini. Si Fr. Tria man saro sa mga alumnay kan Holy Rosary Minor Seminary.

Metodolohiya Sosog Ki Timbreza (Tabang para sa Pilosopiyang Bikolnon)

2011-03-02T03:54:00.000-08:00

Mga Metodolohiya nin Pagsiyasat

Kan Pilosopiyang Bikolnon

sa Tabang kan mga Ekspertong nangenot

sa Pilosopiyang Filipino

Florentino T. Timbreza

Paghanap nin Kahulugan

An mga Pilipino bilang mga nabubuhay na tawo nariribongan man sa kamisteryuhan kan buhay. Huli igdi sinda man minahapot asin minahanap nin kasimbagan. Minamawot man nindang maintindihan an pikakahulugan kan pagkayaon kan tawo igdi sa kinaban. Nasasabotan ninda an buhay bilang sarong dakulang problema na nangangaipo nin maninigong kasimbagan.[1] Sosog igdi:

…to philosophize means to search for meaning, and philosophy is understood as man’s intellectual search for the ultimate meaning of human existence. Ang pilosopiya ay isang pangkaisipang paghahanap ng katotohanan at ganap na kabuluhan ng kariyanang-tao.[2]

An mga ini minamawot nindang masimbagan tanganing mas mapadali an dalagan kan saindang paglakaw sa buhay. An paghahanap na ini sarong pangkaisipang paghahanap (intellectual quest) na nangangaipo nin hararom na paghorop-horop sa pangyayari sa buhay nin tawo. An paghahanap na ini iyo an inaapod na pilosopiya.[3] Ang pamimilosopiya sa madaling sabi iyo an “pagtatanong, pag-uusisa, at paghahanap ng kasagutan sa kahiwagaan ng pagiging tao.”[4]

Huli igdi, sa istriktong paagi, masasabi na an lambang indibidwal maapod na pilosopo huli ta sya mismo sarong problema sa saiyang sadiri na minangaipo nin kalinawan.[5] “Kung hindi dahil sa pag-iral ng tao, disin sana’y walang problema tungkol sa kabuluhan ng buhay. Ang problema ay umiral ang tao, kung kayat hindi maiiwasan ang mag-usisa at maghanap ng kasagutan sa kanyang sarili mismo.”[6]

Dahil dito, habang may tao sa mundo ay hindi maiiwasan ang mamilosopiya sapagkat ang tao mismo ay isang malaking problema sa kanyang sarili na nangangailangan ng kaukulang solusyon. Ang paghahanap na ito ng solusyon ang syang tinatawag na pilosopiya.[7]

An inaapod na problema igdi dai man nangangahulugan nin karautan kan tawo kundi pagiromdom na an buhay bako man lang basta-basta. Minangaipo man ini nin paghorop-horop pasiring sa danay asin makahulugan na pagkabuhay. An paghahanap kahulugan nangangahulugan man sana nin pagtao nin kahulugan sa buhay.

Ang pamimilosopiya o an philosophical inquiry igwa nin limang katangian. Ini igwa nin “freedom, intellectual openness, critical thinking, rationality, and endlessness”[8] sa paghahanap kan katotoohan asin kahulugan. An pilosopiya o katotoohan iyo an nagpapalaya sa tawo sa saiyang oryentasyong kultural na kadaklan na beses mayo naman nin halaga asin iyo pa lugod an nagiging rason kan saiyang dai pagtalubo.[9]

An pag-iisip man maapod na pilosopiya kun ini bukas sa manlain-lain asin bagong mga kaaraman manunungod sa buhay nin tawo. An pilosopiya sarong nagpapadagois na proseso kan pag-adal kan mga kaaraman na gikan pa sa naka-agi, sa ngonyan asin sa maabot pa. ini saro man na paagi nin pakikiheras kan mga ekspiryensya kan manlain-lain na tawo bako sana sa sadiring rona kundi maski sa iba pang parti kan kinaban. Orog na ini nin huli ta an pilosopiya man dai pa man enterong haman. Kinakaipuhan pa man nin mga isip na mapakaray kaini.[10]

Sosog ngani igdi, an pilosopiya kinakaipuhan sana na magtrabaho sa paagi nin rasyonal. Kinakaipuhan an pagtrabaho kan isip sa pag-inbestiga manunungod sa katotoohan. Mayong papel igdi an tsismis asin sabi-sabi sana. Kaya ngani, an pilosopiya minagamit nin mga metodolohiya para sa sistematiko asin madunong na paghanap. Alagad, dai man sinasabi igdi na an dai kayang abuton kan isip dai na totoo.[11] Igwa man giraray limitasyon an kakayahan kan isip.

Ang pamimilosopiya sarong panghabambuhay na aktibidad siring na ang buhay mina-atubang sa manlain-lain na sitwasyon kan buhay. Mantang an tawo dai nakukuntento sa mga partikular na kahulugan na saiyang nasusumpungan dai man sya mapundo sa pamimilosopiya.[12] Alagad sain baga mapundo an paghahanap na ini? Sosog igdi, sarong linya nin kaisipan an nadangog kan kagsiyasat sa sarong speaker an mawot nyang iwalat para paghorop-horopan: “An problema kan kinaban ngonyan iyo na an tawo minahanap nin mayong sagkod na kaogmahan sa mga bagay na igwang kasagkoran.”

Pilosopiya sa Buhay asin an Pilosopiya nin Buhay

Mahihiling na kanya-kanya an pilosopiya sa buhay kan kada tawo sosog sa saindang pagmate kan pagpapahalaga (sense

of values).”[13] Ordinaryo na, na kun hinahapot an manlain-lain na tawo manunungod sa saindang pilosopiya sa buhay, sigurado na manlain-lain man an saidang mga kasimbagan sosog sa saindang sadiring ekspiryensya (mga ekspiryensya sa nakaagi asin sa presente) sa konkretong buhay. Kun magkakaigwa man nin magkaparehong bulos nin mga tataramon manunugod sa pilosopiyang nasambitan, sigurado na may pagkakaiba man giraray sa relasyon kaini sa mga personal na buhay. “Kaya kung gaano karami ang tao ay gayon din karami ng pilosopiya nila sa buhay.”[14]

Ano man an pilosopiya nin buhay? Sosog ki Florentino Timbreza:

Ito ay nauukol sa pandaigdigang pananaw ng mga tao. Ang pilosopiya ng buhay ay isang malawakang pananaw hinggil sa kabuluhan ng buhay-tao sa daigdig. Sa ibang salita, ang pilosopiya ng buhay ng mga taong-bayan ay yaong kalipunan ng kanilang mga pananaw tungkol sa kalikasan ng buhay at kung papaano dapat mabuhay batay sa mga katotohanang nauukol sa buhay-tao at ang katayuan nito sa mundo. Habang ang mga tao’y pinag-iisipan at tinatarok ang kahiwagaan ng kariyanang-tao, sampu ng mga katanungang lumilitaw buhat sa kanilang pagninilay-nilay tungkol sa naturang kahiwagaan, ay laging may gumigitaw na mga sangkap ng pilosopiya ng buhay. Sa madaling-salita, ang huli ay hinulma ng dinamikong pakikibaka, pakikipagsapalaran, at pakikisalamuha ng mga taong-bayan sa kanilang kapaligiran at iba’t ibang kalagayang panlipunan, sampu ng kalikasang pambayolohiya na hinubog rin ng pangkasaysayang pagsulong.[15]

Sa halipot na tataramon, “ang pandaigdigang pananaw o ang pilosopiya ng buhay ay walang iba kundi ang kaalaman, pag-unawa, at paliwanag ng mga taong-bayan tungkol sa masalimuot at mahiwagang kalagayan ng buhay-tao.”[16] An pinaka-importanteng sangkap sa pilosopiya nin buhay, kun aanalisahon, mayong iba kundi an buhay asin kun pano mabuhay.

Duwang Kalakaran Manunungod sa Artikulasyon asin Pormalisasyon nin Pilosopiya

Kadukot kan metodolohiya sa pagsiyasat kan pilosopiyang Filipino, idinagdag pa ni Florentino Timbreza an duwang kalakaran manunungod sa artikulasyon asin pormalisasyon nin pilosopiya.

Bumanggit si Timbreza ng dalawang kalakaran tungkol sa artikulasyon at pormalisasyon ng pilosopiyang Filipino: ang kalakaran patungo sa katutubong pilosopiyang Filipino at ang kalakaran patungo sa pagsasakatutubo ng pilosopiyang Filipino. Ang katutubong pilosopiyang Filipino ay bubungkal sa masigasig na pagmumuni-muni sa kolektibong kamalayan ng mga taong-bayan na siyang pamanang-yaman ng lahing kayumanggi. Matutunghayan ito sa mga mito, at leyenda o alamat, tula, awitin, salawikain, at mga kawikaan ng mga mamamayan. Ang pagsasakatutubo naman ng pilosopiyang Filipino ay maisasagawa sa pamamagitan ng dalawang paraan: sa pamaraang endogenous (pangkalooban) at exegenous (panlabasan). Sa pamamagitan ng una, maaaring gumamit ng mga katutubong hugis-pag-iisip upang lalong maunawaan at maliwanagan ang mga dakilang ideyang pilosopiko. Tungkol naman sa huli ay maaaring humiram ng mga dakilang ideya ng mga batikang pantas upang lalong maipaliwanag ang mga katutubong sistemang pangkaisipan at mga pagpapahalaga, tulad ng pagpapaliwanag ng utang na loob sa konteksto ng imperatibong kategorikal ki Kant.[17]

Sosog pa sa saiya, "Noong simula pa lamang ay halos wala ni isang maniwala na mayroong pilosopiyang Pilipino sapagkat ang tinatalakay lamang sa akademya noong araw ay ang pag-iisip Kanluranin." [18]

Dahil dito hinamon niya ang kanyang sarili at pinangatawanang patunayan ang sumusunod na batayan: Una, kung ang pilosopiya ay nagmumula sa pagtataka na siyang sinabi nina Plato at Aristotle, nangangahulugan lamang na mayroon ding pilosopiyang Pilipino sapagkat marunong din naming mag-usisa at magtaka ang mga taumbayan.

Pangalawa, kung ang pilosopiya ay lumulutang mula sa karanasang-tao, na siyang itinuturo ng mga pantas eksistensiyalista at penomenologo, nangangahulugan ding mayroong pilosopiyang Pilipino sapagkat mayroon din namang karanasang Pilipino na kasindakila ng karanasan ng ibang mga tao sa mundo.

Pangatlo, kung ang pilosopiya ay nakapaloob sa kultura, na siyang natuklasan ng mga sosyologo at antropologo, ay tiyak ngang mayroong pilosopiyang Pilipino sapagkat mayroon din namang kulturang Pilipino na kasingyaman ng kultura ng ibang mga lahi.

At pang-apat, kung ang pag-iisip at ang wika ay magkakabit pagkat ang wika ay siyang tagadala ng pag-iisip, na siyang iginigiit ng mga dalubwika, hindi nga maipagkakailang mayroong kaisipang Filipino sapagkat mayroon din namang wikang Filipino na kasingganda ng mga wika ng ibang mga tao sa daigdig. Samakatuwid, hindi na kailangang maging Pranses o Amerikano, hindi na kailangang marunong ng Ingles o Aleman upang mamilosopiya. Sapat na ang maging tao na may katutubong karanasan, sariling kultura at sariling wika.[19]

“Matutunghayan sa tunay na buhay ang pilosopiya ng mga taong bayan sapagkat sila ay kumikilos, umaasta at nangangatwiran sang-ayon sa kanilang mga pagpapahalaga sa buhay, sang-ayon sa kanilang paniniwala sa buhay at ang mga ito ang ika nga’y bumubuo sa kanilang pilosopiya kaya tama na makiisa sa kanilang buhay ang pilosopiya nila.”[20] Kaya sa paliwanag nin Timbreza, dai pwedeng pagsuwayon an buhay asin an pilosopiya. Kun kaya, mahahanap man an pilosopiya sa buhay mismo kan tawo bilang mga yaon na nabubuhay sa kinaban nin mga yaon.

[1] Cf. Florentino T. Timbreza, Quest for Meaning: Philosophy Made Easy For Filipinos, xiii.

[2] Ibid.

[3] Cf. Ibid.

[4] Florentino T. Timbreza, Paghahanap ng Kabuluhan (Maynila, Pilipinas: De La Salle University Press, Inc., 2002), ix

[5] Cf. Timbreza, Quest for Meaning: Philosophy Made Easy For Filipinos, xiii.

[6] Timbreza, Paghahanap ng Kabuluhan, ix.

[7] Ibid., xvi.

[8] Timbreza, Quest for Meaning, xv.

[9] Cf. Ibid.

[10] Cf. Ibid., xvi-xvii.

[11] Cf. Ibid., xviii-xix.

[12] Cf. Ibid., xx-xxi.

[13] Cf. Florentino T. Timbreza, “Pilosopiya ng Buhay ng mga Filipino,” Karunungan: A Journal of Philosophy 20, 262.

[14] Ibid.

[15] Ibid.

[16] Ibid., 262-263.

[17] Quito, et.al., eds., Ensayklopidiya ng Pilosopiya, s.v. “Pilosopiyang Filipino.”

[18] Kristine Ann M. Velasco, Kampeon ng Filipino (Halaw mula sa talumpating binigkas ni Prof. Florentino Timbreza sa Kabayan Gawad Guro 2002).

[19] Ibid.

[20] Florentino T. Timbreza, pakikipag-olay na ginibo ni Sedney Vibar Monzon, transkripsyon. Monzon, Ang Hugis ng Kaisipang Kayumanggi ay Pilosopiyang Pilipino ayon kay Florentino Timbreza., 138.

Vital Thought asin Reflexive Thought Sa Metodolohiya ni Reyes (Tabang para sa Pilosopiyang Bikolnon)

2011-03-02T03:50:00.000-08:00

Mga Metodolohiya nin Pagsiyasat

Kan Pilosopiyang Bikolnon

sa Tabang kan mga Ekspertong nangenot

sa Pilosopiyang Filipino

Dr. Ramon C. Reyes

May duwang klase nin pagsiyasat kan pananaw nin mga Pilipino sosog ki Dr. Ramon C. Reyes. Saro igdi iyo an inaapod na vital thought (pambuhay na pag-iisip) asin an pangaduwa iyo an reflexive thought (repleksibong pag-iisip). An enot iyo an makukua sa mga alamat, kanta, ritwal, wika, kuwentong-bayan, pananalinghaga, kasabihan, salawikain, katutubong batas, pampulitika asin panrelihiyon na alituntunin. An pangaduwa man makukua sa mga pag-aanalisa, pagpapakaray, pagrarason, asin pagtuyaw o pagkritiko. Ginagamit ini tanganing pagtugmaon an duwa o dakul pang mga parti kan vital thought na garo nagkakasalungat nin huli sa mga pagbabagong nangyayari o kaya an pagmawot kan masa na mahimo an kauswagan. Kaya, huli kaini, saro pagbuo giraray kan sadiri o katutubong pananaw an obheto kan repleksibong pag-iisip.[1]

Like any other people, he must eventually take consciousness of his own particular life and his world, his society and his gods in the light of Truth, and thereby realize his proper being…. He must be steeped in the tradition of vital thought, he must be grounded as well on the tradition of past reflexive thought, since today’s vital thought is yesterday’s reflexive thought recognized to be valid and assimilated into the life and institutions of the community.[2]

[1] Cf. Ibid., 187.

[2] Ramon C. Reyes, “Sources of Filipino Thought”, Readings in the Philosophy of Person, 23.

Kasaysayan asin Ekspiryensya Sa Paliwanag ni Manuel Dy (Tabang para sa Pilosopiyang Bikolnon)

2011-03-02T03:43:00.000-08:00

Mga Metodolohiya nin Pagsiyasat

Kan Pilosopiyang Bikolnon

sa Tabang kan mga Ekspertong nangenot

sa Pilosopiyang Filipino

Manuel Dy

An aspekto manunungod sa kasaysayan asin ekspiryensya mga importanteng sangkap tanganing mapatotoohan an pagkayaon kan pilosopiya nin sarong lahi sosog ki Manuel Dy.

Kung ang mga Filipino ay may kasaysayan, ayon kay Dy, nangangahulugan na mayroon silang pilosopiya bagamat ito’y hindi nakasulat. Ang pilosopiyang Filipino ay walang iba kundi ang pagbigkas ng mga kahulugang nakakubli sa ating karanasang Filipino. Ayon sa mga penomelogo diumano, ang pilosopiya ay batay sa karanasan ng isang tao o isang bansa at nandoon na (dejala) ang karanasang binubuhay ng mga tao, at ang pilosopiya ay walang iba kundi ang eksplikasyon ng mga nakakubli sa karanasan.[1]

Sa siring na pananaw, minawot kan kagsiyasat na balikan man an kasaysayan o istorya kan Bikol tanganing ipabisto an

natatanging pilosopiya nin buhay kan mga Bikolano. Alagad sain baga makukua an kasaysayan asin ekspiryensya kan mga tawo orog na an mga nabuhay kan suanoy na panahon? Dagdag pa ni Dy na:

…maaari nating hiramin ang konseptong creative repetition (malikhaing pag-uulit) ni Martin Heidegger tungkol sa eksplikasyon ng pilosopiyang Filipino mula sa nakakubling karanasan ng mga taong-bayan na napapaloob sa kanilang mga salawikain at mga kasabihan. Malikhain ito dahil isa itong pag-aayos, pagtubos sa mga posibilidad ng mga nakaraang binabalikan, mga kahulugang nawala o nakaligtaan sa kaisipan at diwa ng tao. Para bagang binubuksang muli at binabalikan ang nakaraan upang makatuklas ng kahulugan para sa kasalukuyan at kinabukasan.
Para diumano kay Heidegger, hindi isang tinipong mga pangyayaring nakalipas ang nakaraan, tapos na’t maaaring alalahanin na lamang. Nasa atin pa ang nakaraan. Naghahalo ang mga orihinal at nakakubling kabuluhang nakabaon sa ating tradisyon.[2]

[1] Emerita S. Quito, et.al., eds., Ensayklopidiya ng Pilosopiya, s.v. “Pilosopiyang Filipino.”
[2] Ibid.

Trip-let’s-Trip-pers (KrAK-ers) Goes to Manila Ocean Park

2011-03-02T03:29:00.000-08:00

Click here for the photo gallery of the trip to Manila Ocean Park

Click here for the video of the Musical Fountain Show
Click here for more trips of Trip-let's-Trip [KrAK-ers]

“Manila Ocean Park started as the first marine-themed park in the Philippines, and has now evolved into an integrated resort destination that houses exciting, enticing, and enriching marine life attractions that are truly at par with Asia’s best.” (Source)

Trip to Manila Ocean Park was not yet on our plan to do. Eventually, my cousin from Bikol, Hazel Demesa asked me to accompany her there. So I agree. But because it was a best place to experience, I asked also Krizta and Karen to go with me. They did not fail me. We went to Manila Ocean Park on February 20, 2011 (Sunday). We enjoyed the attractions altogether. Common’, join us as we looked back to our marine experience. Enjoy!!!

________________________________________________________________

We first watched the Marine Life Shows featuring the South American Sea Lions. There we met Yeni and the only male sea lion, Vincent. We were entertained by their charm. We were amazed by their performance. They made me even shouted “Wow”. They are trained so well and so tamed just like a man’s bestfriends. They can dance gracefully. And their tricks were really amazing. “It's a must-to-watch”.

They made us also realize the value of saving the water from pollution. They taught us of the importance of Reduce, Re-use, and Recycle. In the eyes of viewers, their performance had voice to be encalcated in the mindset of the people especially in the children, to save the nature from on-going destruction. Their message is not just for marine restoration but to the the whole nature at large.

After the show, we were allowed to watch them closely swimming at their aquarium.

________________________________________________________________

Next, we went to the Jellies’ place. I taught before that those I had seen in TV are no where to find here in land but only in the sea. Here, I realized that they are really true. Their graceful movement is seemed to be elegant dance in the rhythm of the music, lighting and multimedia effects. As I watched them, I felt tranquility with their gentle movements. There, I felt the silence and elegance of the sea.

________________________________________________________________

Our next destination was the Oceanarium. It said that there, we could discover over 5,000 varieties of marine creatures from around 300 species, all indigenous to the Philippines and the Southeast Asia. But as we went along, to see all those creatures could be possible in a limited time. Nonetheless, the experience to pass that “Asia's largest underwater viewing tunnel, stretching 25 meters long and curved at 220 degrees” is an awesome experience. It is a must to see place here in the Philippines. If you were there, you would feel as if that you are under the sea interacting with diffrent marine creatures.

There we searched for Nemo and fortunately, we did find him in one of the corner. I wish I could swim also on that tunnel together with them. There, I realized that we, people are not the only creatures who need respect and love. They are not just animals. They are also God’s Creatures. They need to be respected & loved, too. We could do such act by first taking care of their habitat – the sea. Oceanarium shows to us the how beautiful the sea is. It is a kingdom of its own. As I watched them inside the aquarium, it seemed that they are talking to us – “Please take care of us. Please take care of the sea.” Just imagine our place to destroyed by other creatures. Could we be happy if that happened?

Anyway, realization must be realized actually. Thus, in order for you to see the grandeur of the sea, I invite you to pay visit on this wonderful marine kingdom. You will realize, too, how good is the wisdom of God.

________________________________________________________________

When the evening came, we led our way to the Musical Fountain Show. True enough, as their advertisement goes, we were “enthralled with the magical water screen that showcases a spectacular display of fire, music, and laser lights, backed by animated marine characters.” It was a show as if we were watching a 3D cinema. But now, not on the silver screen. I was personally amazed on how the water being turned into water screen where we can watch Nemo and friends on it. It was first time to experience that thus I was really amazed. It is more than the Dancing Fountain that we could also see in some public place here in Manila. Laser lights and fires were playing above and within the water. To mention also the entertaining and funny acts of those artists in mascot. To the entire time of the show, you cannot feel bored. Your heart will be always in motion of excitement and enjoyment. I graded the show with highest excellence.

(Click here to watch Musical Fountain Show)

________________________________________________________________

To complete the package, we never allowed not to experience the prominent treatment of Dr. Fish. We set for an appointment to those little doctorfish. We went to his clinic. After a full load activities on our day at Manila Ocean Park, we are being treated to a unique spa experience. These small fishes gently nibble away dead skin on our hands and feet as for treatment, leaving the healthy skin to grow. At first, I could control myself to laugh because of the tingling sensation that I felt. In fact, this spa experience is the best for me because I had seen Krizta and Karen to be super sensitive in tingle. They could bear the tingling making them to Laugh-Out-Loud. Haha... As I enjoyed being treated by doctorfish, I enjoyed also watching my friends like crazy. Hehehe!!!

Hope to go their again.

Wish you enjoy being with us in the marine world.

Photo Gallery of Trip to Manila Ocean Park

2011-03-02T03:26:00.000-08:00

These Photos were taken last February 20, 2011 as the Trip-let's-Trip [KrAK-ers] went to Manila Ocean Park with Hazel Demesa, my cousin. Take a look and enjoy the wonders of the sea.

Click here for the Whole Story

Click here for the Video of Musical Fountain Show

Click here for more trips of Trip-let's-Trip

I Am a Natural Born Son of Cabusao

2011-02-24T04:01:00.000-08:00

I am proud to be Cabusawenio!

This year, 2011, Cabusao is celebrating its centenary. I could not give our town a superb or enormous act of praise. I am only a humble child of her earthly bosom. But my existence is obliging me to give due thanksgiving to her where my personality and maturity arose.

My existence started on the Diamond Year of Cabusao. Almost all the important beginnings of my life were catered by this beautiful town. I was born and raised by Cabusawenio parents from the clans of Hernandez and Rebeta. My chilhood was developed initially in barangay Camagong. My first education was given here through Camagong Day Care Center wherein my mother was my teacher. I spent my elementary education in Cabusao Central School. Afterwhich, I continued my secondary years in Sta. Lutgarda High School. Though my college education was not done here, this town served as the extension of such tertiary orientation especially that my apostolate and service were rendered here.

On spritual aspect, my initiation to Christianity was performed in my beloved Parish of St. Bernardine of Siena. (By the way, in 2014, this parish will also celebrate its 100 years. This parish is one of the two parishes in Cabusao. The other one is the Parish of St. Anthony Padua) My baptism was facilitated by Rev. Fr. Oscar Paraiso. On the same hand, my first confession and communion and my confirmation were also blessed in this parish. Started from my fourth year in elementary, I served as acolyte. I continued to serve here up to my college year through my apostolate.

I also immersed myself into different civic and religious activities. My ability to follow and lead as a youth was developed through participating and organizing groups and activities that would enhance the youth power of Cabusao. I once became part of Camagong Youth Organization. To my colleagues, Parish Youth Council, who would forget the Dusayan Youth Formation (DYF) which was initiated by Rev. Fr. Mike dela Rosa? As I observed, at its time of existence, it was one of the active youth group in town not just in religious affair but civic, too. Last, 2009, Cabusao Youth Community emerged. Though, a seasonal group but was able to promote the talent and heart of young Cabusawenio. (I miss you guys!!!)..

Cabusao is maybe not known like of any other prominent town, but in the heart of its children, “No other beautiful place than HOME.” I always miss the golden ricefield at the back of our house where I usually waiting for the beautiful sunset. I think, sunset is the unnoticed site where Camagong could be proud of. I miss also the ride of our motorcycle at the silent road of Pandan. Just a little forward to Barcelonita, we can find the preserved aviary – the Cabusao Bird's Sanctuary. I miss those happy people of San Pedro at the time we had our caroling there. Unfortunately for me, I was never been in Biong which I also dream to. I miss also the Pagoda every fiesta happened in the shore of Castillo, Sta. Lutgarda and Sta. Cruz. I miss the beautiful site of New Poblacion and some part of the town that I have seen from the Church bell tower.

I am happy to my town. It is small but for me it is the largest and the deepest place in the world because on the same way, it contains the largest and deepest part of my humanity. Not just mine but also those people whose like me, were formed themselves from the initiative spirit of Cabusao Land.

I write this not to publish who I am but to pay tribute to my beloved town which shape me on who I am now. My place of existence, somehow, defined the kind of person that I am living now. For such, I gratefully give thanks to you, my beloved town.

I always praying for you. My hope is always enkindled by the continous existence of the good-hearted Cabusawenios. Where there are proud, active, determined and good citizen, progress is also there.

Again, I want to say “I am proud to be Cabusawenio!”

Happy 100th year Cabusao...

The Libmanan-Cabusao IAD Project: Modified model and methods of analysis (ESIA/WID)

Trip-let's Trip Watched Manila Ocean Park Musical Fountain Show

2011-02-24T00:56:00.000-08:00

This video was taken last February 20, 2011 when Trip-let's Trip [KrAK-ers] went to Manila Ocean Park. Together with us (Krizta, Karen & I) was my cousin, Hazel Demesa. Have fun watching this video as we enjoyed it most during the show.

Click here for the Whole Story

Click for the Photo Gallery of the Trip to Manila Ocean Park
Click here for more of the trips of Trip-let's-Trip

An Supernatural na Kinaban kan mga Suanoy na Bikolano

2011-02-23T06:30:00.000-08:00

“Tabi Apo!” an sambit kan mga enot na Bikolano asin pati kan iba pa sa ngonyan, mantang naglalakaw sa sarong madiklom na agihan o maging sa kasuluksulukan. Ini simbolo nin pagtaong-galang sa mga espiritung dai nahihiling. An siring na pagtubod naabutan pa kan kagsiyasat na dai nya malikayan na mgamit man sagkod na ngonyan. Maski pa masabing nagbago sa paagi nin pagtalubo an kaisipang Bikolnon, dai na basta maihahali pa an mga pagtubod na nag-gamot na sa saindang lahi.

Religion, in fact, was already “a dominant feature of Filipino society and culture when the Spaniards came in 1565.” This religion, however, was not an institutionalized one; it was a belief system from which the rationale of behavior of ancient Filipinos emanated.[1]

Naipapasa pa man giraray ini sa mga masurunod pang mga henerasyon. Nagtutubod an mga suanoy na mga Bikolano sa dai nahihiling na kinaban. Nagbago man an relihiyon kan mga Bikolano, dai man ini taliwas sa saiyang presenting pagtubod lalo pa sa relihiyon.

“The Bikol world of the supernatural, with its fantastic mixture of horror, beauty, color, and wonder, speaks of the rich culture of the early Ibálnongs.”[2] Kun kaya ngani an siring na pagtubod dai na lang basta maipapasipara nin huli ta nag-agi na ini sa saindang pag-iisip na nakakaapekto sa saindang pakikipamuhay sa kapalibotan. Asin nin huli ta an siring na pagtubod orihinal sa sainda na mayo pang inpluwensya kan makadayuhang pag-iisip. “As to faith in the supernatural, the early Bikols had a fantastic pre-Spanish religion of their own – colorful and mystifying, a system of beliefs that captured whimsically the wild imagination of the race at its infant stage in what then was their exciting encounter with the virginal land.”[3] Siirisay baga an pinagtutubudan nindang mga dyos?

The early Bikols were polytheists.. Highest in rank were Gugurang, the god of good, and Aswáng, the god of evil. Today aswáng is commonly understood as “witch,” the human devotee of Aswáng. But anciently it simply stood for the Devil, the evil element, as opposed to Gugurang. Below them was a system of lower supernatural beings who might be good or evil, depending on whether they served Gugurang or Aswáng.[4]

Pwera kina Gugurang asin Aswáng, dakul pang dyos-dyosan an saindang pinagtutubudan.[5] Kabali na igdi an mga batalá, katambáy, si Okót, asin si Mangindang, na nasa kaalyado ni Gugurang o kan karahayan.

Dagdag pa igdi, nagtutubod man sinda sa mga marhay na anito. Pinagtutubudab ninda na an kalag nin saindang mga ninuno padagos na nagbabantay sa mga buhay asin nagtatabang sa sainda sa saindang mga pangangaipo.[6] Kaya, an kagadanan sa sainda bako pa an katapusan.

Regarding death, the ancient Bikols believed that when a human being died, its soul lingered in the woods. For sometime, it would reappear tom people, especially at night, then finally leave this earth to wander forever into another realm that was either Heaven (Kamurawayan), where the valiant and the just eventually passed into glory, or Hell (Gagámban), where the soul of the wicked and the cowardly were tossed into everlasting torture and fire. Only as an anito would the soul occasionally meddle again in the affairs of its living descendants. Whether in Kamurawayan or in Gagámban, the ancestors, once dead, become powerful anito. Where the good anito watched over their living descendants, the evil anito brought fear. This led to a two-way ancestor worship: to placate the evil anito and to implore the good ones.[7]

An siring na pananaw nagpapasabot na an suanoy na pag-iisip kan mga tawo kaidto binubuo nin duwang entidad – hawak asin kalag. Nagpapahiling man ini kan pagtubod sa pagiging immortal kan kalag o kan sarong katawohan. Dagdag pa sa aspektong dapat ikonsidera iyo an katotoohan na an mga ini nabuo na sa isip kan mga Bikolano mayo pa man an Kristyanismo sa Bikol. Igdi na man nagluwas an konsepto ninda kun pano mabuhay nin may padudumanan. Nasa indibidwal na pagpili nakadepende kun sain nya dinadara an saiyang sadiring buhay sa katapusan nin saiyang panahon digdi sa daga - sa Kamurawayan o sa Gagámban.

Sa alyado man ni Aswáng, nagkakapira man an mga dyos-dyosan na saindang pinagtutubudan. Kabali igdi an mga bongô, koró-koró, inongók, yasáw, tambalúslús, ongló, sarimáo, bakunawa, ibingan, naga, popô, patyanak, kikik, korokóy, angongolood, buring, Oryól, Rabót, daruanák, asin onós. Kaidto pa man, nasasabotan na ninda an duwang pwersa na magkalaban. “A Bicol myth recounts the conflict between the good god Gugurang and the evil god Asuang when the latter attempts to steal the fire from the former.”[8] “The Bikol gods are forever vanquishing one another in the attempt to replace the good by the evil, or a god by a man, and even a goddess by a man.”[9] Kaya ngani, dai na maidadahilan pa na mayo sindang pakiaram kun an ginagibo ninda maninigo o sala.

In Bikol ancient religion tha awareness of evil and the identification of Aswang with evil are key beliefs. Moreover, evil or Aswang is considered as a necessary force and as something to be worshipped even if it cannot be controlled. The Bikol cult of Aswang, in cognizance ot its power, consists of a number of demon rites which are among the most eerie and wild in Philippine demonology.[10]

Hali igdi, maririsa na kaidto pa man nasasabotan na kan mga ninunong Bikolano kun ano an maraot asin an epekto man kaini sa pagkabuhay nin sarong tao. Nasa sa saiya nakadepende kun pano nya ini kakapotan - kun mapasairarom sya igdi o tatalikdan nya ini.

An mga suanoy na Bikolano nagtutubod man sa kakayahan kan mga anting-anting (amulets) asin lumáy (potions).[11] Kaiba igdi an mga kabal, hinay, tagahopá, tagóbalín, tagólipód, laaw, banay, lumáy, tagalpó, barát, asin tawák. An mga ini nagpapatotoo asin nagpapasabot na aram ninda na an saindang kusog para atubangon an buhay kulang asin dai kumpleto. Kaipuhan nin katabang o pampakusog nin boot sa pagsabat sa buhay na pano nin pagsubok. An anting-anting nagpapakahulugan kan saindang pagkasabot sa pangangaipo nin panluwas na tabang.

Nagpoon sanang mabago an siring na mga kaugalian kaidtong uminabot an mga Kastila. “Christianity, introduced in 1569, found easy acceptance among the lowlanders, but in the hill country, among the Agtâ, the old beliefs held sway.” Siguro nangyari an pagbabago, alagad an sarong mas importanteng masabotan iyo na an pangyayaring ini pagbabago sana kan paagi nin pagtubod alagad bako kan kaisipan o kadunungan mismo sa likod kan mga nasambitan na pagtubod. Maski pa masabi na dikit-dikit nang nawawara an importansya kan agimat, alagad an kaisipan na katakod kaini yaon pa man giraray – arog na sana kan pangangaipo kan panluwas na tabang sosog sa nasambitan na. Sa katotoohan, maski ngani an mga paagi ninda igwa pa man giraray minagibo sagkod ngonyan na dai na lang basta maisusuway sa kaugaliang Bikolano.

[1] Quito, “Structuralism and the Filipino Volksgeist”, 279.

[2] Ibálong: The Bikol Folk Epic-Fragment, 101.

[3] Ibid., 89.

[4] Ibid.

[5] Para sa kahulugan asin pagsasaladawan kan mga supernatural na nilalang asin pagtubod, hilingon an “The Supernatural World of the Ancient Bikols” sa libro ni Merito B. Espinas, Merito B. Espinas, Ibálong: The Bikol Folk Epic-Fragment, 89-104.

[6] Cf. Ibid.

[7] Ibid., 94.

[8] CCP Encyclopedia, Vol.IX, Philippine Literature, s.v. “Myth – Folk Narrative.”

[9] Bikols of the Philippines, 133.

[10] Ibid., 148.

[11] Cf. Ibálong: The Bikol Folk Epic-Fragment, 93.

The Trip-let's Trip [KrAK-ers]

2011-02-18T02:27:00.000-08:00

Krizta Beth "Tabeth" Angeles, Karen "Kah" Balela, Arjanmar "Gab" Rebeta

We are the crews of the Trip-let's Trip. We are called KrAK-ers as we aim to "KrAK" the road to every places. Join us as we travel along.

Click here for our trips:

Unexpected & Unplanned Trip To Starbucks Tagaytay
Race At the Bus (Trip-let's-Trip to Starbucks-Tagaytay)
Treat Ni Tabeth (Kenny Roger's - SM North Edsa)
Trip-let’s-Trip-pers (KrAK-ers) Goes to Manila Ocean Park
Photo Gallery of Trip to Manila Ocean Park
Trip-let's Trip Watched Manila Ocean Park Musical Fountain Show

The Inaugural: An Exhibit at SM North Edsa

2011-02-18T02:12:00.000-08:00

I visited the “The Inaugural – An Exhibit” at The Block Atrium, SM North EDSA. It will run from February 17 – 28, 2011. It is presented by the EDSA People Power Commission in cooperation with the SM Supermalls.

The exhibit highlights and introduces the book entitled “The Inaugural” - an 181-page hardbound coffee table book which published by Maria Montelibano. This book details the inside story of President Benigno S. Aquino III’s road to the presidency as documented by several chroniclers. “The Inaugural” has over 100 photographs and portraits of President Aquino captured by top lensmen, and contains stories and accounts written by various journalists, campaign volunteers and friends of the President.” (Source).

The exhibit introduces some of the contents of the book such as THE TIMES (Ang Panahon), THE SYMBOLS (Ang Tanda), THE VOLUNTEER (Ang Nagkusa), THE CELEBRATION (Ang Pasinaya), and THE PRESIDENT (Ang Pangulo).

I am proud to be part of such history though not so directly. My existence begins in the year when the history of yellow symbols started. And somehow, I proud to be part of the 15,208,678 votes garnered by Benigno S. Aquino III in the 10 May 2010 elections which won for him the seat of the President of the Republic of the Philippines.

I just wish that that powerful votes would turn into realistic hope to lead the country into progress.

Preparing an Exotic Food (Snake)

2011-02-18T01:46:00.000-08:00

Last year, I took vacation in our province. I used my time to rest from my job. Eventually, one 'kumpare' of my father gave him a dead snake yet still fresh that, according to him, was trapped in his fishnet causing it to be suffocated. So my father prepared and cooked it and made it as their 'pulutan'. I watched him and even helped him as he prepared the dish.

Hope you like it. I invite you to join me in my table...

An Katukduan sa Kantang “Si Nanay, Si Tatay”

2011-02-17T02:13:00.000-08:00

Ini kabtang kan pag-adal kan

PILOSOPIYA NIN BUHAY SA LITERATURANG BIKOLNON

An kantang “Si Ninay, Si Tatay”, pinaghohona na pinakabantog na kantang Bikolnon asin pwera kan kantang “Sarung Banggi”, ini iyo man an pinakanamomotan na himnong Bikolnon.[1] Ini an liriko kan kantang Sarung Banggi sa Bikol:<![2]

Si Nanay, si tatay di ko babayaan,

Balaquid na boot an sakuyang utang

Si pagdara sako nin siyam na bulan,

Gatas kong sinoso di ko mabayadan.

Ay Nanay, ay Tatay kon ako humale,

Hihdawon mo man sa gabos mong aki;

Maski makakoa nin makakasangle,

Dai makaarog kan sakong ugale.

Ay Nanay, ay Tatay kon ako maraot,

Pogotan nin payo ibontog sa lawod,

Kon maheling nindo na naganod-anod,

Ay Nanay, ay Tatay sapoda man tolos.

Si Nanay, si Tatay daing pagkaherak,

Gustong agomon ko an sarong may kuyap.

Ay Nanay ay Tatay, kon kami mamogtak

Iloho ko siya tanganing matigbak.

Sa titulo pa lang kan kanta, masasabotan na kun anong pagpapahalaga an mawot itukdo. Sosog sa nasabi na sa kalilihis pa lang na kapitulo manunungod sa esensya kan gurang sa mga Bikolano, siring man an mawot ipahayag kan kantang ini. Paggalang, pag-ataman, pagkamoot o maninigong balos nin boot sa mga magurang. Bilang ekstensyon kan Kagurangnan, sinda man parti kan prinsipyo kan buhay nin sarong tawo. Utang na boot sa sainda kun tano nagkahawak an sarong tawo sa partikular nyang kinamumugtakan bilang parti kan pamilya. Sinda an nagpadakula asin nagtukdo man sa saindang mga kapag-arakian. Sinda an enot na nagtanom nin kaaraman sa isip nin sarong tawo sa paagi kan saindang ginigibong disiplina. Kun kaya man dakula an papel ninda sa pagtalubo kan isip asin disposisyon kan tawo.

Ini nagpapahiling nin makamundong pangyayari sa sarong pamilya. May pagkasuwayan o pagkaarangutan o minsan igwang nagkakasala. Lagad sa likod kan mga ini dai mainenegar an danay na pagkayaon kan pagkamoot sa lambang saro lalo na an pagkamoot kan magurang sa aki. Magkasala man nin pirang ulit, maako na maako man giraray sya sa saiyang aki.

Nin huli ngani sa labing pagkonsidera kan mga tawo sa magurang, minsan pa maski dai ninda boot nauyon n asana nin huli ta mas makakarahay daa an kabotan nin magurang. Tala-tala an siring na kaisipan sa kanta. Garo inilaag na lang ninda sa pasuba o pangirit. “The humor in the last stanza should relieve whatever oversentimentality may be objected to in the preceding ones.”[3] Alagad, dai kaini matatago an kaisipan na naglalataw. Ini man nagpapasabot na dikit-dikit nang nagkakaisip an sarong tawo. Narereyalisar nya na an saiyang katalingkasan asin nasasabotan nya na an saiyang pangiturugan. Alagad, dai man giraray ini masasabing marhay o maraot ta dai man matatawadan an kaaraman kan magurang manunungod sa ikararahay kan saindang mga aki.

Dakul pa an laog kan kantang ini. Paghorop-horop lang an kaipuhan.

[1] Cf. Benjamin A. Claveria, “Sarung Banggi.”

[2] “Si Nanay, Si Tatay”, Ibid.

[3] Ibid.

Unexpected & Unplanned Trip To Starbucks Tagaytay

2011-02-17T01:40:00.000-08:00

It was the feast day of Sto. Niño that day – January 16, 2011 (Sunday). We were invited to the house of our friend to have some lunch and bonding session with my former workmates. After few hours of jamming, we took our own separate ways.

Krizta, Karen and I (Gab) went to Luneta for some winding trip just to see the Dancing Fountain and to visit Gat Jose Rizal and Lapu-Lapu. We stayed there until 9 pm. After a humurous conversation, we decided to go back home and planned to just buy pizza and drinks for us to eat while chatting in the house. We unanimously agree, however, to our surprize, one bus going to Tagaytay passed by on our sight. And guess what?! This Krizta Beth Angeles, hailed the bus. And of course, what sort of things that Karen and I should do?... We then started the UNEXPECTED TRIP TO STARBUCKS TAGAYTAY.

While on the road, we played in the bus. But not a cellphone game, nor newspaper puzzle. Guess what again?! A race inside a public bus. Yes, I repeat, A RACE INSIDE A PUBLIC BUS. Krizta and I had our race not on the hallway of the bus but over the seats from the back going to front. While, Karen was taking the video at the back while LOL-ing (laughing-out-loud). We had released our children in us. It seemed that we rent the bus on our own. Actually, we took a video of that crazy thing that the we did. (Click here to watch the video and by the way, kindly bear with the resolution of our video and pictures. Just understand that this was an unexpected trip thus we have no digital camera on us – just cellphone camera)

A few minutes after, the bus conductor said that it was already Tagaytay. We hurriedly gone from the bus. To our next surprize, it was almost a 16-degree temperature there that night. Wind was so cold and strong. And again, because that was unexpected trip, we have no comforter jackets with us. We felt frozen that time thus we immediately searched for a store to buy that “Jacket-With-Absolute-Necessity” just to warm our “starting-to-be-frozen-body”. Grrrrh... Wooooh...

After that unexpected shopping, we went to our target place – the Starbucks Tagaytay. We had our orders. (By the way, I am giving salute to the service crew there. Your costumer service is a “must-to-visit again.”) (WM) We had our table at the second floor and experienced there the total coldness that even hotness of our coffee did not last so long. But atleast, we had enjoyed our stay there with laughter. Even the wind laughed so loud as it made noises on the roof. We had sipped our coffee as if we had found the “Unexpected-Found-Aromatic-Coffee” of all time. HmmmmH. We encountered there many people. Some were foreign folks and some were fellow Pinoys. I just thought that maybe some of them were also like us that took the way to Tagaytay just to have there Starbucks Coffee being served there – UNEXPECTEDLY, TOO. Haha...

We just stayed there in about 1 ½ hour. After, the coffee soaked to our system, we had took our way back home again.

To end the journey, we had our stop to Baclaran Church. We prayed to Our Lady of Perpetual Help and give thanks to the Lord.

Race At the Bus (Trip-let's-Trip to Starbucks-Tagaytay)

2011-02-17T01:25:00.000-08:00

Click here for the whole story.

Dilim sa Dilim (Filipino Version ng Diklom sa Diklom)

2011-02-17T01:05:00.000-08:00

(Orihinal na isinulat sa Bikol: Diklom sa Diklom (Bikol)

Isang madilim na panahon

Bumabagsak ang mga karayom

Kaitaasan dumadagundong

Mga kuryente’y inihuhulog

Na pilit humahati sa gabi

At kindat ng umaga ang sumasagi.

At sa isang dako naman

Nagbubuhol ang isang nilalang

Ng mga tumatagos na sakit

Na naiihaw sa kanyang dibdib

Isip at laman n’ya’y nabubugbog

Kun pwede nga lang ipaagos sa ilog.

Bigla namang paningin n’ya’y nagdilim

Inilabas ang dala-dalang talim

Pinaharurot sa pulsong nanlalambot

Habang lumuluha ang matang malungkot

Ang naghihingalong dugo’y bumuhos sa lupa

At napatid naman ang matamis na hininga.

Pagkatapos ng gabing nilakbay

Tumila na ang ulang malumanay

Ngunit nakahandusay pa rin ang isang nilalang

Luha ay nagbaha mula sa mga nagmamahal

Umakyat naman ang araw sa kaitaasan

Matamis na ngumingiti sa gitna ng kaliwanagan.