Everything in nature has a distinctive end to achieve, a distinctive function to fulfill. In fact, according to Aristotle, every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good. And this good just refers to the attainment of the end. With this we can see another important thread in morality – that is, the good thing is that which serves its purpose or attains its distinguishing end. Well, the same applies to man: the good man is one who fulfills his function as a man. But really, what is it that clearly defines the duty of man? Given the diversity of roles in this life, could it really be possible to determine a single, unifying function of all man?
Yes, we may all have different roles in life – I, for instance, am a daughter, a sister, a student, and a friend all at the same time. And for sure, others have different and varying roles too. But as said, we must make a distinction between a man’s craft or profession and his activity as a man. One can be a good doctor, a good student or a good son, but it does not mean he is already a good man. So, to discover the true function of man, Aristotle said we have to look into the human’s nature. It turns out that as human beings, we do have this one distinctive function to fulfill: to exercise reason, that is, to live out each of our lives in accordance with the rational principle. And by doing so, we are actually heading towards the realization and fulfillment of our function that will enable us to a good and happy life. After all, this kind of happiness is what we should all aim for – happiness that results from a rational life focused and based on the pursuit of excellence.
Since every human action is typically done for the sake of attaining this ultimate goal (eudaimonia or happiness), then we – as subjects – ought to do it the excellent way. Why? Because pursuing a rational life means pursuing excellence as well! This, then, calls us to strive for both intellectual and moral excellence – not just employing correct thinking and reasoning, but also desiring and acting according to this excellent reasoning.
As human beings, this is what we’re supposed to do; this is what we’re supposed to strive for. But sad to say, majority of us fail to recognize this; majority of us fail to live out the life rooted on the excellence of reason. We tend to turn a blind eye to the ultimate goal – that true happiness stemming from an excellent life, a rational life. Well, we may recognize it, but we tend to pay attention to the “happiness” part alone, forgetting that it needs to stem from a life lived out rationally and excellently. Worse is that we only focus our efforts on the things that are fleeting and temporary: wealth, power, influence, success, or perhaps, popularity. These are just instrumental ends, but we oftentimes put so much emphasis on them, treating and regarding them as the ultimate and final end. We so much want to become great doctors, architects, lawyers or businessmen that we anchor almost all our decisions and actions to just that. Adding up to the trouble is our distorted view on success: we almost always equate it with power, and yes, wealth! And this drive to be successful, as they put it, is just too strong for most that we tend to do anything – and everything – just to attain them.
The quest to achieve this individualistic ‘happiness’ can also be dangerous to other human beings, especially to those who are deprived or who are not as much capable. I, myself, have witnessed this pressing reality during my immersion experience at New Bilibid Prison in Muntinlupa. There I met Tatay Kid, an inmate for almost 20 years now. He was a noteworthy member of the Philippine military and was even sent several times to other countries such as Cambodia for some peacekeeping efforts. In the early 1980s, he was even made the Chief Investigating Officer in the Isabela province. But what led him to the prison cells was something that resulted from another man’s quest, or perhaps thirst, for power and wealth. It was the year 1991 when Tatay Kid caught the illegal logging activities of his superior (the governor) and fearlessly decided to bring it to a stop. He undauntedly stood for the truth because – as he puts it – it is what was asked of him, it was what he had sworn to do. But because there was someone overwhelmed with the desire and drive for affluence and power, Tatay Kid – despite siding with what’s right – still lost the fight. He had no choice but to spend a whole lifetime in prison for something he thought was just moral, for something he thought was just right, to do. Yes, this may have something to do with the weak justice system here in the Philippines, but for me, it is equally important to consider what actually lies beneath – the fact that there was one person who pursued, by all means, the things he thought are the ultimate source of happiness is also a big, big factor that allowed this kind of suffering, this kind of injustice, to happen.
As you can see, if our actions and decisions are just boxed in our limited view and judgment of self (our function, and by extension, our pursuit of that end), then we have a greater tendency to shrug off others’ quest to attain theirs too. Because of this, we deliver actions that meet goods which have their own ends, yes, but when are completed, are only means by which still other ends are to be achieved. And when we fail to look beyond these instrumental ends, we actually limit and constrain ourselves (and the society) from enjoying a greater good. Hence, we are still not any closer to attaining true happiness, to achieving what Aristotle called eudaimonia.
In fact, everywhere men aim at pleasure, wealth, and honor. And I think it’s safe to say that it’s not at all bad to aspire for them. Just that none of them, though they have value, can occupy the place of the chief good for which man should aim. True enough, the pursuit of these things can make us happy, but the happiness we can get from them is only just to a certain extent; it will always be lacking. Indeed, we choose them only because we think that by means of them we shall be happy. This last phrase is worth noting, so spare me of the repetition -- only because we think that by means of them we shall be happy.
What makes that last phrase important to me lies in the very same experience I encountered during my immersion at NBP. Well, living with an inmate’s family for a whole weekend allowed me to see poverty right on the face. Nanay Jenny and his son, Cristian, live in a house that’s probably smaller than the usual comfort rooms most of us have at home. As you step inside their small abode, you’ll find the dining area, living room, and bedroom all at that one same place. Yes, they eat three times a day; but that’s just one canned good a meal. They don’t even have the resources to go to great schools, what more to experience luxury? These people neither have the money, the power nor the influence, but guess what, they are still happy. It may be true that happiness is all about human flourishing. But that flourishing does not, apparently, concern the financial and the socio-economic aspect alone. People can still be happy although they lack the access to the usual things most of us are aspiring for. This is what the above repeated phrase is trying to prove us – that we only pursue the instrumental ends mentioned because we think they can lead us to happiness. It does not say that only through them we can attain happiness. There are many cases out there where some already had the fame, the power, the wealth. But at the end of the day, they still find themselves unhappy, and yes, discontented.
That is why I find it so necessary to know for ourselves what we, humans, are supposed to ultimately strive for in life – that is genuine happiness, true eudaimonia, which emanates from a life lived from exercising the excellence of reason. Why? Well, first, knowing this can introduce unity within a single person’s life as it gives the point, the purpose, not just to one or two individual actions, but to a whole range of behavior. Second, it provides coherence and structure across the many different things we do as it pushes all men to live coherent and intelligible lives rather than just random collections of actions. And third, knowing the ultimate goal (and how we are to get there) can keep us from being too rigid on ourselves, reminding us that the world wouldn’t end if we do not become that rich, that popular, or that influential. Through this we are able to see the bigger picture – that as men, we have something “more beyond” to aim at. Quoting our discussion in class, “when we discover what men aim at, not as carpenters, doctors, or generals, but as men, we will then arrive at an action for its own sake…and this must be the good of man.”
Of course, with knowing comes our responsibility to do everything we could to align our actions (as well as the decisions that come with these actions) with this correct and excellent way of reasoning. Yes, it is not enough to just know and ponder the way to the ultimate goal; we should commit ourselves to actually doing it. Yes, this pursuit to an ethical life must continuously be a challenge to all of us. This pursuit to an excellent, rational life is indeed how the soul works to reach that genuine happiness -- happiness that arises from one’s pursuit of the admirable and avoidance of the shameful.
Seeing the conditions of people like Nanay Jenny and Tatay Kid is actually both a pain and a relief at the same time. I felt pain because I know they don’t deserve to suffer just like that; relief, because finally I was given a chance to get a brand new pair of eyes – eyes that I can use to view things around me differently. With these new pair of eyes on, I am making a decision: I will not add to the indifference and injustice in our society today anymore. I will follow the path of happiness for sure, but I will traverse it the way it should and ought to be – excellently and, of course, rationally. By removing the self from the center, by exercising correct reasoning at all times, then I would be able to see the bigger picture; I would be able to consider my kapwa’s quest for happiness too. After all, there could be no more fulfilling, more self-actualizing, than to see yourself reach your own star while enabling others to reach theirs too.
Monday, August 13, 2012
The Challenge of Integral Evangelization
Poverty in the Philippines is a major obstacle to the success of future generations of Filipinos. Because of this, living here in our country becomes so difficult for many. In fact, when most of us hear about poverty, we almost always associate it with the words crime and corruption. These two are, apparently, as rampant as the millions of people living in Metro Manila. Just out in the streets, you can already see and experience the appalling abuse of power. Even out at the grass-root levels, a similar face of injustice continues to exist. Then we ask, when will all of these stop? When will all of these come to an end?
Well, the recent official economic report may look impressive in its goal-by-goal trends and inequality analysis. But we are still left wondering why this improvement in numbers doesn’t seem to add up and translate into an advancement of our current national situation. Despite all the ambitious development goals laid out in the past years, the Philippines, however, still has failed to lift most Filipinos out of the detrimental claws of poverty. We may be winning little by little in numbers, yes; but unfortunately, we are still losing the war on poverty.
This war, as we may have noticed, has given rise to a lot of insurgencies in the country. And if I were to gauge it, there are perhaps two primary root causes of it: poverty and injustice. As they put it, poverty hurts the body; injustice harms the mind. Either way, the end results are hopelessness, anger, and lack of self-dignity among those who are oppressed, marginalized, ignored, hated and despised. These things do not happen to the poor just because it is their fate, but because of collective misdoings of other human beings.
Seeing a lot of our fellow Filipinos in this awful condition brought me back to my senses. I realized while most of us are enjoying the abundance of this life, there are millions out there who are deprived of this right to flourish. While most of us are spending our whole lives in the comfort zone, there are millions who are denied of this license to experience comfort. And while most of us can freely look on to the future with all confidence and hope, there are still millions who have nothing but uncertainty and darkness to look at. It pains me a lot to witness all of these undeserved misery. This pain has brought me back to my senses: I was able to fully recognize this one important need – the need to respond to this saddening truth, to this pressing reality. Once in philosophy class, I remembered my professor telling us that to be human is to flourish in a way man should. And I find myself agreeing to that – that as human beings, we are all entitled to be as ‘human’ as possible, and to grasp this thing called ‘humanity’ the best way we could. This, I would like to emphasize, is inclusive of all; it does not limit to those who are well off, to those who are influential, and to those who have the power. Those who are devoid of any man’s fundamental needs are still humans after all! God values every single human being; more so, He wants and intends the full realization of the potentialities of each and every one of us. To live a genuine human life is a part of what God designed us for, and so, seeing others getting dehumanized just like that must not be acceptable for us. Indeed, the cry of our fellow Filipinos must stir some urgency among us, and must intensify this need to respond to their call.
Also, as we have learned in class, following Christ does require something from our end. We, being a community of Christ’s believers, have a social commitment to stick to; we have a social mission to adhere to. This commitment calls us to respond to the cries of those who are most needy, and those who are calling out for justice. For me, it is not enough to feel sorry for them. It is not enough to just include them in our prayers. And it is likewise not enough to think of their situation only during times of reflection, when we want to gauge how fortunate and blessed in life we have been. We must act out this responsibility, we must respond to these people wholeheartedly, as we strive to fulfill this Christian obligation. However, this commitment should not just focus only on the acts of generosity and charity towards those who are in need. For me, it also invites us to be guardians of each other – checking if we are all on the right track, if we are truly being faithful to our mission and commitment. Why? Because development, as I see it, must not be an inward movement alone; it must also be an outward motion, inspiring and bringing personal development and conversion of others as well. After all, wouldn’t it be more effective if we all work together in the fulfillment of this duty?
Besides, the urgency of this call to respond is, as a matter of fact, highlighted in God’s command to each of us. He commanded us to love our neighbor just as we love ourselves, right? In other words, we – as His church – are called to be a credible sign in fostering God’s kingdom and to be instruments of His work here in the world. The need to attend to our less fortunate brothers and sisters, as you can see, definitely requires our attention. But how do we effectively actualize this need? How are we supposed to respond? It is to be Christ-like! That is, to show visible conduct of godly men and women making up a community. This is no easy task at all for we need to continuously work it out through our journey. We have to be a person of faith to begin with for us to fully grasp the essence and the significance of this great commission. Building the foundations of faith is, I think, an essential part in succeeding in this mission to respond to the call of duty. Integral Evangelization can actually be seen as a step to help us all in building the foundations of not just our own faith, but of other’s faith as well. What exactly is Integral Evangelization? It is similar to mere evangelization in proclaiming the Gospel in Word and Sacrament, yes; however, it does not just end at the moment of one’s conversion as it embraces the whole person, allowing him to radiate in his life this wonderful experience of transformation. This actually impels one to an active involvement in the process of human development and liberation.
Despite this integral evangelization coming into the surface, there are still some Filipinos who remain to be very traditional in their spiritual lives. They do complete their rosaries and their novenas, they do finish the long walks during Alay Lakad, and et cetera. But they fail to live the faith in their everyday lives! Sad to say, they only bother themselves with personal salvation and development, but when it comes to concerns that deal with liberating others from forms of oppression, they – more often than not – are just apathetic. There are some, on the one hand, who are very secularist in their acts. They address social stratification, yes, but they take out God and faith in all of their efforts. They may be of a great help in liberating others in terms of economic oppression, but they still cannot help these people be liberated from the bondages of sin, from their weaknesses and from their frailties.
I would really have to say I am fortunate enough to have been born in a Christian family. Ever since we were kids, we were already being taught of the wonders of walking with Jesus in our daily lives. I remember myself attending Sunday school for kids back then where my siblings and I learn the joys of praying, reading the Bible and worshipping the Lord through catchy songs of praise. I grew up holding onto these values, and until I personally decided to entrust my life to our savior Jesus Christ, I know the grounds of my faith has deepened. Our church, among many others, has a very strong discipleship program where we are continuously taught and trained to be leaders of leaders with a goal, that is, to share our experiences of God’s love and faithfulness to all. In fact, as early as now, we are highly encouraged to take part in the ministries of our church . I, for example, take part in the Youth ministry where we organize monthly evangelistic events to reach out majority of the youth in Rizal province, and try to consolidate them in holistic small groups to ensure continuity of their growth with the Lord.
Because of the environment I have been familiarized with, I can personally attest to the difference Integral Evangelization can make in our society at large. If you were to ask me, I think the best way to make God real and present here among us is also through us – human beings truly committed to continue the work of Christ. Nothing can be as remarkable than seeing more and more people trying to build a community of dialogue, striving to live a godly life so as to become living testimonies of God’s love for mankind.
Once we recognize that this faith is equally as demanding, we are then forced to seek and act towards the liberation of not just the self, but of those who are most in need. We can then feel the desire to embrace a transformation – a genuine one that will surely concretize the much-needed link between faith and social involvement. The principle of the Preferential Option for the Poor culminates the core of both integral evangelization and liberation theology. This preferential option accentuates the urgency to help the poor find its way towards liberation, but at the same time underlines the fact that this effort must be inclusive of all. Meaning, all of us should be integrated towards the accomplishment of this call to justice. After all, this mission is not just the mission of the priests, the archbishop, the pope, nor the pastors; this task belongs to us all, members of God’s Church! We must be active in bringing about the kingdom of God now.
Yes, it may consume some (if not most) of our time and effort, but hey, it’s better to invest in heaven as soon as now. Just like Archbishop Oscar Romero, let us keep ourselves awake from the sleep of inhumanity. Let us keep ourselves open to the world so we may be able to go out of our way to help others find the light again. Archbishop Romero realized for himself that now is the perfect time to remove the self from the center, and instead immerse in the periphery because only through this we can actually be living channels of blessings.
Life is short so don’t waste it! Let’s all strive to finish the race God has set before us. This life is a race to draw as much people back into union with God, a race to bring humanity back to everyone. It has been a very long race; it has been a very long journey. And some may even think that ending poverty and injustice remains to be just a far-fetched dream. But let us hold on to this: it still is possible; if only people try to live in the spirit of taking care of each other, then we can put an end to this poverty.
This is a challenge to each and every one of us. If we really want to see nobody getting left behind, we must be prepared to share our lives out with our whole mind, and of course, with our whole heart.
Well, the recent official economic report may look impressive in its goal-by-goal trends and inequality analysis. But we are still left wondering why this improvement in numbers doesn’t seem to add up and translate into an advancement of our current national situation. Despite all the ambitious development goals laid out in the past years, the Philippines, however, still has failed to lift most Filipinos out of the detrimental claws of poverty. We may be winning little by little in numbers, yes; but unfortunately, we are still losing the war on poverty.
This war, as we may have noticed, has given rise to a lot of insurgencies in the country. And if I were to gauge it, there are perhaps two primary root causes of it: poverty and injustice. As they put it, poverty hurts the body; injustice harms the mind. Either way, the end results are hopelessness, anger, and lack of self-dignity among those who are oppressed, marginalized, ignored, hated and despised. These things do not happen to the poor just because it is their fate, but because of collective misdoings of other human beings.
Seeing a lot of our fellow Filipinos in this awful condition brought me back to my senses. I realized while most of us are enjoying the abundance of this life, there are millions out there who are deprived of this right to flourish. While most of us are spending our whole lives in the comfort zone, there are millions who are denied of this license to experience comfort. And while most of us can freely look on to the future with all confidence and hope, there are still millions who have nothing but uncertainty and darkness to look at. It pains me a lot to witness all of these undeserved misery. This pain has brought me back to my senses: I was able to fully recognize this one important need – the need to respond to this saddening truth, to this pressing reality. Once in philosophy class, I remembered my professor telling us that to be human is to flourish in a way man should. And I find myself agreeing to that – that as human beings, we are all entitled to be as ‘human’ as possible, and to grasp this thing called ‘humanity’ the best way we could. This, I would like to emphasize, is inclusive of all; it does not limit to those who are well off, to those who are influential, and to those who have the power. Those who are devoid of any man’s fundamental needs are still humans after all! God values every single human being; more so, He wants and intends the full realization of the potentialities of each and every one of us. To live a genuine human life is a part of what God designed us for, and so, seeing others getting dehumanized just like that must not be acceptable for us. Indeed, the cry of our fellow Filipinos must stir some urgency among us, and must intensify this need to respond to their call.
Also, as we have learned in class, following Christ does require something from our end. We, being a community of Christ’s believers, have a social commitment to stick to; we have a social mission to adhere to. This commitment calls us to respond to the cries of those who are most needy, and those who are calling out for justice. For me, it is not enough to feel sorry for them. It is not enough to just include them in our prayers. And it is likewise not enough to think of their situation only during times of reflection, when we want to gauge how fortunate and blessed in life we have been. We must act out this responsibility, we must respond to these people wholeheartedly, as we strive to fulfill this Christian obligation. However, this commitment should not just focus only on the acts of generosity and charity towards those who are in need. For me, it also invites us to be guardians of each other – checking if we are all on the right track, if we are truly being faithful to our mission and commitment. Why? Because development, as I see it, must not be an inward movement alone; it must also be an outward motion, inspiring and bringing personal development and conversion of others as well. After all, wouldn’t it be more effective if we all work together in the fulfillment of this duty?
Besides, the urgency of this call to respond is, as a matter of fact, highlighted in God’s command to each of us. He commanded us to love our neighbor just as we love ourselves, right? In other words, we – as His church – are called to be a credible sign in fostering God’s kingdom and to be instruments of His work here in the world. The need to attend to our less fortunate brothers and sisters, as you can see, definitely requires our attention. But how do we effectively actualize this need? How are we supposed to respond? It is to be Christ-like! That is, to show visible conduct of godly men and women making up a community. This is no easy task at all for we need to continuously work it out through our journey. We have to be a person of faith to begin with for us to fully grasp the essence and the significance of this great commission. Building the foundations of faith is, I think, an essential part in succeeding in this mission to respond to the call of duty. Integral Evangelization can actually be seen as a step to help us all in building the foundations of not just our own faith, but of other’s faith as well. What exactly is Integral Evangelization? It is similar to mere evangelization in proclaiming the Gospel in Word and Sacrament, yes; however, it does not just end at the moment of one’s conversion as it embraces the whole person, allowing him to radiate in his life this wonderful experience of transformation. This actually impels one to an active involvement in the process of human development and liberation.
Despite this integral evangelization coming into the surface, there are still some Filipinos who remain to be very traditional in their spiritual lives. They do complete their rosaries and their novenas, they do finish the long walks during Alay Lakad, and et cetera. But they fail to live the faith in their everyday lives! Sad to say, they only bother themselves with personal salvation and development, but when it comes to concerns that deal with liberating others from forms of oppression, they – more often than not – are just apathetic. There are some, on the one hand, who are very secularist in their acts. They address social stratification, yes, but they take out God and faith in all of their efforts. They may be of a great help in liberating others in terms of economic oppression, but they still cannot help these people be liberated from the bondages of sin, from their weaknesses and from their frailties.
I would really have to say I am fortunate enough to have been born in a Christian family. Ever since we were kids, we were already being taught of the wonders of walking with Jesus in our daily lives. I remember myself attending Sunday school for kids back then where my siblings and I learn the joys of praying, reading the Bible and worshipping the Lord through catchy songs of praise. I grew up holding onto these values, and until I personally decided to entrust my life to our savior Jesus Christ, I know the grounds of my faith has deepened. Our church, among many others, has a very strong discipleship program where we are continuously taught and trained to be leaders of leaders with a goal, that is, to share our experiences of God’s love and faithfulness to all. In fact, as early as now, we are highly encouraged to take part in the ministries of our church . I, for example, take part in the Youth ministry where we organize monthly evangelistic events to reach out majority of the youth in Rizal province, and try to consolidate them in holistic small groups to ensure continuity of their growth with the Lord.
Because of the environment I have been familiarized with, I can personally attest to the difference Integral Evangelization can make in our society at large. If you were to ask me, I think the best way to make God real and present here among us is also through us – human beings truly committed to continue the work of Christ. Nothing can be as remarkable than seeing more and more people trying to build a community of dialogue, striving to live a godly life so as to become living testimonies of God’s love for mankind.
Once we recognize that this faith is equally as demanding, we are then forced to seek and act towards the liberation of not just the self, but of those who are most in need. We can then feel the desire to embrace a transformation – a genuine one that will surely concretize the much-needed link between faith and social involvement. The principle of the Preferential Option for the Poor culminates the core of both integral evangelization and liberation theology. This preferential option accentuates the urgency to help the poor find its way towards liberation, but at the same time underlines the fact that this effort must be inclusive of all. Meaning, all of us should be integrated towards the accomplishment of this call to justice. After all, this mission is not just the mission of the priests, the archbishop, the pope, nor the pastors; this task belongs to us all, members of God’s Church! We must be active in bringing about the kingdom of God now.
Yes, it may consume some (if not most) of our time and effort, but hey, it’s better to invest in heaven as soon as now. Just like Archbishop Oscar Romero, let us keep ourselves awake from the sleep of inhumanity. Let us keep ourselves open to the world so we may be able to go out of our way to help others find the light again. Archbishop Romero realized for himself that now is the perfect time to remove the self from the center, and instead immerse in the periphery because only through this we can actually be living channels of blessings.
Life is short so don’t waste it! Let’s all strive to finish the race God has set before us. This life is a race to draw as much people back into union with God, a race to bring humanity back to everyone. It has been a very long race; it has been a very long journey. And some may even think that ending poverty and injustice remains to be just a far-fetched dream. But let us hold on to this: it still is possible; if only people try to live in the spirit of taking care of each other, then we can put an end to this poverty.
This is a challenge to each and every one of us. If we really want to see nobody getting left behind, we must be prepared to share our lives out with our whole mind, and of course, with our whole heart.
What I love about Hallyuwood
There’s something about Korean movies I just find irresistibly compelling. Even before I started immersing myself in Asian cinemas for this class, I already had a number of arguments with my friends as to what it is that’s really special and unique about Korean cinema. Yes, I consider myself a Koreanovela fan (I actually have several Korean series stuck in my laptop) but I really haven’t given much thought about it until I find myself writing this paper.
As a fan, I ought to have a better answer prepared for that question. But every time I piece together a response, it feels both inadequate and a bit dishonest. I’m not sure if I would just be making things ambiguous, or if I would just oversimplify the answer. Nevertheless, I will still try. To start with, I will be indicating three major things I like about Korean films (besides the obvious ones such as high-quality cinematography and cast flexibility): its diversity, universality, and yes, unpredictability.
DIVERSITY. I like how Korean films, unlike those of Hollywood’s and even of its Asian counterparts, turn out just about every kind of film one can think of. From Buddhist-inspired films to breathtaking action films – name it, Korea’s independent film community more or less has it. I admire their unhesitant stance to feature a wide range of topics that are, for the most part, truly bizarre and unconventional. While the bulk of modern Korean cinema is very much entangled in the romance and melodrama genres (just like what we’ve seen primarily in My Sassy Girl and The Classic), there is actually a whole lot more going on. In fact, for over 5 years of being a Korean film enthusiast, I have already seen – among many others – a documentary about a 40-year old cow, a monster movie, and even sports film about women’s handball or middle school girls’ weightlifting. This broad spectrum of films produced in Korea is already, as they say, an accomplishment in itself, not to mention the strengths and the beauty of each of the individual works.
UNIVERSALITY. No wonder why most Korean films are continuously becoming smash hits in foreign countries both in the east and west. South Korean films – as I see it – possess universality, which allows almost anyone to easily understand their themes. Say in the Philippines, Korean TV shows and movies are lording over the country’s soil. Kwak Jae-Young’s films My Sassy Girl and The Classic are just a few that gained a number of compliments and praises here in the country. Why? Because these two triumphed on expressing this kind of universality through its realistic storyline, making their scenes very easy to relate to. There are just a lot of connections that are established in both plots and, as we all know it, people just love to get involved. Kwak Jae-Young and other Korean directors (as evidenced by their box office films) appeared as though they were not afraid to break free, not hesitant to move away, from what is ‘ideal’. Meaning, they are not afraid to depict an un-ideal part of life, an imperfect part of life, where some (if not most) of us can more readily relate to. For instance, in My Sassy Girl, director Jae-Young did not mind dealing with excessive drinking, partying and even (a bit of) nudity. He found these things important and necessary – although faced with a risk of sending a negative signal especially to the youth – so as to solidify and emphasize the nature of his characters that I’m sure we can directly or indirectly identify with. In The Classic, on the one hand, we can notice one subject that pervaded in the entire movie, that is, fate or destiny. This is a really identifiable theme not just in Korean cinemas, but also in others’ as well. Also, in both movies we can see other universal and relatable topics such as the role of strong friendship ties, and yes, obligations of family.
UNPREDICTABILITY. I truly, truly love how Korean films employ a brilliant genre shift. So often we are watching a Korean movie that may be crime drama or a romantic comedy at first, and suddenly it changes and becomes something else entirely. This may be quite jarring for some and it really does take some getting used to; but for me, this very difference (the ability to change tone all of a sudden) contributes a lot to make Korean films so delightfully unique. After watching both My Sassy Girl and The Classic, I can say that unpredictable plots are truly a signature element of Korean cinema, making the storytelling in them very, very thrilling. Korean directors, even if most of them treat genre cinema influences from around the world with respect, still take on an irreverent attitude when it comes to the conventions and aims of genre cinema, enabling them to create works that break from tradition and surprise viewers with unexpected twists and collisions. Kwak Jae-Young’s masterpieces that we have witnessed in class have successfully combined elements in unexpected ways that’s why viewers like us can never be sure what’s going to happen next. Then we are left with no choice but to stay hooked throughout the film’s entirety. This is not to say that directors from many other countries are not constantly experimenting with genre; Korean film community just seems to me more adept, more brilliant, and more different in terms of injecting twist and turns in a plot from filmmakers working elsewhere. Personally, I love Korean films’ unpredictability for it defeats boredom and monotony, and at the same time builds eagerness and interest on the part of the viewers.
After everything has been said, for me it just boils down into one thing: that is, it is very refreshing to see a movie that is so willing to go outside the boundaries and offer us real characters rather than the usual stereotypes that we are, unfortunately, bombarded with today in our society. My Sassy Girl and The Classic are such movies that make us realize that not all films should reflect us as we wish to see ourselves, but show us as we are instead. This is why I respect Korean filmmakers so much – they adhere so much to their genre-bending exercise that throws in elements of comedy, traditional melodramatic romance, and et cetera, and then magically blends them into a unique cinematic experience that, for me, defies any categorization.
----------------
Paper on Korean Cinema, Film Class at Ateneo de Manila University
As a fan, I ought to have a better answer prepared for that question. But every time I piece together a response, it feels both inadequate and a bit dishonest. I’m not sure if I would just be making things ambiguous, or if I would just oversimplify the answer. Nevertheless, I will still try. To start with, I will be indicating three major things I like about Korean films (besides the obvious ones such as high-quality cinematography and cast flexibility): its diversity, universality, and yes, unpredictability.
DIVERSITY. I like how Korean films, unlike those of Hollywood’s and even of its Asian counterparts, turn out just about every kind of film one can think of. From Buddhist-inspired films to breathtaking action films – name it, Korea’s independent film community more or less has it. I admire their unhesitant stance to feature a wide range of topics that are, for the most part, truly bizarre and unconventional. While the bulk of modern Korean cinema is very much entangled in the romance and melodrama genres (just like what we’ve seen primarily in My Sassy Girl and The Classic), there is actually a whole lot more going on. In fact, for over 5 years of being a Korean film enthusiast, I have already seen – among many others – a documentary about a 40-year old cow, a monster movie, and even sports film about women’s handball or middle school girls’ weightlifting. This broad spectrum of films produced in Korea is already, as they say, an accomplishment in itself, not to mention the strengths and the beauty of each of the individual works.
UNIVERSALITY. No wonder why most Korean films are continuously becoming smash hits in foreign countries both in the east and west. South Korean films – as I see it – possess universality, which allows almost anyone to easily understand their themes. Say in the Philippines, Korean TV shows and movies are lording over the country’s soil. Kwak Jae-Young’s films My Sassy Girl and The Classic are just a few that gained a number of compliments and praises here in the country. Why? Because these two triumphed on expressing this kind of universality through its realistic storyline, making their scenes very easy to relate to. There are just a lot of connections that are established in both plots and, as we all know it, people just love to get involved. Kwak Jae-Young and other Korean directors (as evidenced by their box office films) appeared as though they were not afraid to break free, not hesitant to move away, from what is ‘ideal’. Meaning, they are not afraid to depict an un-ideal part of life, an imperfect part of life, where some (if not most) of us can more readily relate to. For instance, in My Sassy Girl, director Jae-Young did not mind dealing with excessive drinking, partying and even (a bit of) nudity. He found these things important and necessary – although faced with a risk of sending a negative signal especially to the youth – so as to solidify and emphasize the nature of his characters that I’m sure we can directly or indirectly identify with. In The Classic, on the one hand, we can notice one subject that pervaded in the entire movie, that is, fate or destiny. This is a really identifiable theme not just in Korean cinemas, but also in others’ as well. Also, in both movies we can see other universal and relatable topics such as the role of strong friendship ties, and yes, obligations of family.
UNPREDICTABILITY. I truly, truly love how Korean films employ a brilliant genre shift. So often we are watching a Korean movie that may be crime drama or a romantic comedy at first, and suddenly it changes and becomes something else entirely. This may be quite jarring for some and it really does take some getting used to; but for me, this very difference (the ability to change tone all of a sudden) contributes a lot to make Korean films so delightfully unique. After watching both My Sassy Girl and The Classic, I can say that unpredictable plots are truly a signature element of Korean cinema, making the storytelling in them very, very thrilling. Korean directors, even if most of them treat genre cinema influences from around the world with respect, still take on an irreverent attitude when it comes to the conventions and aims of genre cinema, enabling them to create works that break from tradition and surprise viewers with unexpected twists and collisions. Kwak Jae-Young’s masterpieces that we have witnessed in class have successfully combined elements in unexpected ways that’s why viewers like us can never be sure what’s going to happen next. Then we are left with no choice but to stay hooked throughout the film’s entirety. This is not to say that directors from many other countries are not constantly experimenting with genre; Korean film community just seems to me more adept, more brilliant, and more different in terms of injecting twist and turns in a plot from filmmakers working elsewhere. Personally, I love Korean films’ unpredictability for it defeats boredom and monotony, and at the same time builds eagerness and interest on the part of the viewers.
After everything has been said, for me it just boils down into one thing: that is, it is very refreshing to see a movie that is so willing to go outside the boundaries and offer us real characters rather than the usual stereotypes that we are, unfortunately, bombarded with today in our society. My Sassy Girl and The Classic are such movies that make us realize that not all films should reflect us as we wish to see ourselves, but show us as we are instead. This is why I respect Korean filmmakers so much – they adhere so much to their genre-bending exercise that throws in elements of comedy, traditional melodramatic romance, and et cetera, and then magically blends them into a unique cinematic experience that, for me, defies any categorization.
----------------
Paper on Korean Cinema, Film Class at Ateneo de Manila University
Ni hao, China!
I realized that I haven’t really been familiar with Chinese movies other than those starring the legendary Jackie Chan. But after recently seeing two wonderfully crafted stories from Mainland China and Taiwan, I can pretty much say that unlike other Western cinemas, Chinese films are exceptionally genre bending. Besides all those martial arts and kung fu movies that we are most familiar of, there are apparently other unique genres in Chinese cinemas that will most likely capture the hearts of many.
As such are the movies Together by director Chen Kaige, and Eat Drink Man Woman by Ang Lee. These two movies are uniquely Chinese in a lot of ways – from the language and the setting to the distinctive individual behavior and collective values held as a Chinese community. These two films may tackle two completely different tales that existed in modern day China, but yes, a number of similarities slowly began to unravel as minutes turn into hours watching.
One same thing in both movies that I noticed is the strong emphasis on a father’s love to his child. Chen Kaige’s Together appears to me as a touching portrait of a loving father (Liu Cheng) who is fearless and forthright in getting his talented son, his pride and joy, find a good violin teacher in the city. He does everything and is, in fact, willing to go through anything just to see his son (Xiaochun) rise to success in his chosen art – playing the violin. Liu Cheng has invested all of his hopes and energy in Xiaochun despite life’s lacking times. But for me, the ultimate thing that proves his love to his son is the fact that he is willing to be left behind, he is prepared to be separated from Xiaochun, if that means the only way for his son’s dreams to be fully realized. Meanwhile, Ang Lee’s Eat Drink Man Woman also has this element of a father’s love to his children, but subtler than that of Liu Cheng’s to Xiaochun. Old Chu, naturally inexpressive of his feelings, only channels his love and affection to his three daughters (Jia Jen, Jia Chen and Jia Ning, respectively) through his chosen art – cooking. He really makes a point of the family to sit together around a groaning table every Sunday evening. As awkward as it is for an old widower to do this, he still tries his best to relate with and to reach out to his daughters who are all heading in different directions. This attempt to understand the girls amidst his struggles in juggling traditional values and his pride in his girls, issues of age and the end of his cooking career, for me is already enough proof of his affection towards his children.
Also, I found a strong use of symbolism for both movies. For Together, Liu Cheng’s love, dreams and hopes for his son are symbolized through music, complemented by his attempts to make his son the best violin player in town. For Eat Drink Man Woman on the other hand, we can see the important role of food as an expression of love between Old Chu and his daughters. Because of the family’s difficulty in verbal interaction, food also serves as their chance and way of communicating.
Both movies also highlighted the conflict between drive for success and firm family relationship. This is seen through Liu Cheng’s and Xiaochun’s dilemma as the international competition fast approaches. It was actually clear to the both of them why they adventured to Beijing at the first place: that is, to grab every opportunity of making their dreams closer to reality. But as the story unfolds, as the consequences that come together with this risky journey to stardom became clearer and clearer each day, Xiaochun realizes big time the greater importance of being with his father, his only family, all the step of the way. He found out that facing this life journey together is way important than reaching that star of commercial success. For the Eat Drink Man Woman counterpart, this conflict is made manifest by Chu’s second daughter, airline executive Jia Chen. Bright as she is, she was given this chance to reach her dreams, a big time opportunity to take a big leap in the corporate ladder. Promotion to a vice-president post entails her to move to another country for good. Considering how her dad (Old Chu) would feel after all the unexpected happenings in their family (and her assumption regarding his father’s health) made her choose to do the otherwise. She declined the offer and stayed here instead, with a clearer vision to take care and be with his father instead.
In terms of technique, however, I both find them very slow-paced especially in the beginning. There are some parts which are, for me, not necessary, but still managed to pull off an overall good storyline. How to prove that? Well, I can identify to you clearly the meaning of both movie titles. The title ‘Together’ just affirms the importance of being ‘together’ with your loved ones throughout your quest to reach your own star. Eat Drink Man Woman, on the other hand, just negates the saying that these four (eating, drinking, men and women) are the only things humans can only desire for in life. In fact, there is more to life than all those appetites. A family filled with love and affection is perhaps an example.
------------------
< Paper on Chinese Cinema, Film Class at Ateneo de Manila University
As such are the movies Together by director Chen Kaige, and Eat Drink Man Woman by Ang Lee. These two movies are uniquely Chinese in a lot of ways – from the language and the setting to the distinctive individual behavior and collective values held as a Chinese community. These two films may tackle two completely different tales that existed in modern day China, but yes, a number of similarities slowly began to unravel as minutes turn into hours watching.
One same thing in both movies that I noticed is the strong emphasis on a father’s love to his child. Chen Kaige’s Together appears to me as a touching portrait of a loving father (Liu Cheng) who is fearless and forthright in getting his talented son, his pride and joy, find a good violin teacher in the city. He does everything and is, in fact, willing to go through anything just to see his son (Xiaochun) rise to success in his chosen art – playing the violin. Liu Cheng has invested all of his hopes and energy in Xiaochun despite life’s lacking times. But for me, the ultimate thing that proves his love to his son is the fact that he is willing to be left behind, he is prepared to be separated from Xiaochun, if that means the only way for his son’s dreams to be fully realized. Meanwhile, Ang Lee’s Eat Drink Man Woman also has this element of a father’s love to his children, but subtler than that of Liu Cheng’s to Xiaochun. Old Chu, naturally inexpressive of his feelings, only channels his love and affection to his three daughters (Jia Jen, Jia Chen and Jia Ning, respectively) through his chosen art – cooking. He really makes a point of the family to sit together around a groaning table every Sunday evening. As awkward as it is for an old widower to do this, he still tries his best to relate with and to reach out to his daughters who are all heading in different directions. This attempt to understand the girls amidst his struggles in juggling traditional values and his pride in his girls, issues of age and the end of his cooking career, for me is already enough proof of his affection towards his children.
Also, I found a strong use of symbolism for both movies. For Together, Liu Cheng’s love, dreams and hopes for his son are symbolized through music, complemented by his attempts to make his son the best violin player in town. For Eat Drink Man Woman on the other hand, we can see the important role of food as an expression of love between Old Chu and his daughters. Because of the family’s difficulty in verbal interaction, food also serves as their chance and way of communicating.
Both movies also highlighted the conflict between drive for success and firm family relationship. This is seen through Liu Cheng’s and Xiaochun’s dilemma as the international competition fast approaches. It was actually clear to the both of them why they adventured to Beijing at the first place: that is, to grab every opportunity of making their dreams closer to reality. But as the story unfolds, as the consequences that come together with this risky journey to stardom became clearer and clearer each day, Xiaochun realizes big time the greater importance of being with his father, his only family, all the step of the way. He found out that facing this life journey together is way important than reaching that star of commercial success. For the Eat Drink Man Woman counterpart, this conflict is made manifest by Chu’s second daughter, airline executive Jia Chen. Bright as she is, she was given this chance to reach her dreams, a big time opportunity to take a big leap in the corporate ladder. Promotion to a vice-president post entails her to move to another country for good. Considering how her dad (Old Chu) would feel after all the unexpected happenings in their family (and her assumption regarding his father’s health) made her choose to do the otherwise. She declined the offer and stayed here instead, with a clearer vision to take care and be with his father instead.
In terms of technique, however, I both find them very slow-paced especially in the beginning. There are some parts which are, for me, not necessary, but still managed to pull off an overall good storyline. How to prove that? Well, I can identify to you clearly the meaning of both movie titles. The title ‘Together’ just affirms the importance of being ‘together’ with your loved ones throughout your quest to reach your own star. Eat Drink Man Woman, on the other hand, just negates the saying that these four (eating, drinking, men and women) are the only things humans can only desire for in life. In fact, there is more to life than all those appetites. A family filled with love and affection is perhaps an example.
------------------
< Paper on Chinese Cinema, Film Class at Ateneo de Manila University
Shall We Dance?
I have always regarded Japan as this very exotic culture. In fact, hearing the words ‘Japanese Cinema’ often reminds me of all those horror films and anime series I have seen before. I was not even aware of the all those Japanese films that truly made a buzz in both domestic and international scene. That was the case until I saw Masayuki Suo’s Shall We Dance?
This movie is one of the more completely entertaining Japanese movies I have seen – full of comedy that is not vulgar in anyway like most of today’s film. It has a heartfelt story line with a good character development seen from the acting and the movie as a whole. But with its title, I’m sure there are some who will assume that this is just another typical Hollywood love story: boy meets girl love affair. But no, this is not. Perhaps it may seem like another rebel-fights-society type of plot. But again, this is not. There is absolutely more to it than just that. It actually is a story of a man who forgot to love life, a man who failed to embrace life. And as the story sets out, this man finds himself in a search to break from his dreary existence ―what started as a fantasy about a dance teacher becomes an actual passion for dancing that truly changes his outlook on life. Please, don’t get me wrong: this film’s main substance is not about dance, but―as much as anything else―the healing and the invigorating powers of self-expression. The movie does give us the right mix of chuckles and bittersweet moments along the way, making it one of the best examples of a well-rounded story that Asian cinemas could be proud of.
However, for such a long time now, Japanese cinema has been subjugated to Western influences due to heavy globalization and internationalization. In fact, as others put it, modern Japan has already been an awkward mix of traditional and imported Western cultures. So, does this mean that Masayuki Suo’s Shall We Dance? is just another product of Hollywood’s impact on the cinemas of the countries in East Asia, specifically in Japan? Maybe yes (because I think that is totally inevitable), but not all. Why yes? Well, note how Mai Kishikawa, the dance teacher whom Mr. Suigyama initially felt infatuation with, talks about Blackpool – a dance festival held and is most popular in the West―and how she is hooked up with ballroom dancing – a set of partner dances, all of which are developed in the West. But as I have said, Western influence is not, for the most part, evident in the entirety of the movie. Why? Because despite the degree and rate of penetration of all these foreign influences, every Japanese artist (Suo in this case) will still be unconsciously and chiefly influenced by his own traditional aesthetics. So we ask: what exactly makes this movie uniquely Japanese?
Of course, before we can appreciate the ‘Japanesness’ of this movie, there must be some sort of knowledge on how the Japanese culture operates. When we watched this movie in class, I only know a few facts. But I was glad with all the things I discovered throughout its entirety. Well, other than the atypical story drift it presents us, there is actually another interesting aspect of the film that I myself have witnessed―Shall We Dance is apparently a great view at the Japanese society. For someone who has a narrow and stereotypical view on Japanese cinemas, the opportunity offered by this movie (that is, to peer through an ‘open window’ into the unique culture of Japan) is definitely something that could aid us in broadening our cultural perspectives, as well as our cinematic appreciation.
What I found in the movie are several issues concerning the Japanese culture and society. Social values, gender roles, communication modes, and styles of self-expression are just a few. For instance, public signs of affection are considered to be in bad taste in the strict rules of Japanese society. Imagine―all those things that we regard as normal and inoffensive (perhaps a husband putting his arm around his wife) are already considered to be breaches of decency. What more for social dancing where your partner is not necessarily your spouse? What more for this type of society that views ballroom dancing as unsuitable kind of behavior? Indeed, the idea of dancing together in public can already be judged as ‘beyond embarrassing’. Now we have a clearer picture on what dancing can symbolize sociologically in Japan. To be honest, this kind of setting (which I find so unique about the Japanese culture) makes it hard for me think whether the American remake can pull this off the way the original film does. I have seen some parts of the American remake starring Richard Gear and the gorgeous J-Lo. Yes, the American remake really does adhere to the original film in terms of plot, but what makes them really, really apart is the cultural context in which the story takes place.
Also, I figured out that one of the ways in which Japanese think of their society as “unique” is to really give emphasis on their society’s homogeneity. Apparently, Japan is not a country of individuals who, by all means, defend their right to go their own way. I browsed through their cultural history and I found a maxim that says, “the nail that sticks up will ultimately be hammered down”. And so, going back to the movie, I think this general rule is truly evident in the struggles faced by Mr. Sugiyama. He is a father in his society, and fathers there are expected to spend so much time at work, be a ‘salary man’ who should devote himself whole-heartedly to their society’s convention of success so as to provide all the needs of his family. And that is why, I think, Mr. Sugiyama’s decision to heed this call to adventure (i.e., dancing) is a far bolder act than if it runs in the context of any other culture.
As I have said, there’s a lot more in this movie that can help us identify with the Japanese culture (e.g., role of the wife; definition of success; how the Japanese people should keep loyalty and obedience to a company, a group, or perhaps a family; etc.) These cultural differences do make this story resonate better in Japan than it does in America, or even any country that’s planning to do a remake of this one. Well, I haven’t totally seen the Hollywood remake but I’m sure that it will be excellent in one way or another. Just that this Japanese original rendition from 1996 was so thought-provoking for me that I am hard-pressed to think of any way that it could be improved, or if its setting were to be situated in a different culture.
---------------
Paper on Japanese Cinema, Film Class at Ateneo de Manila University
This movie is one of the more completely entertaining Japanese movies I have seen – full of comedy that is not vulgar in anyway like most of today’s film. It has a heartfelt story line with a good character development seen from the acting and the movie as a whole. But with its title, I’m sure there are some who will assume that this is just another typical Hollywood love story: boy meets girl love affair. But no, this is not. Perhaps it may seem like another rebel-fights-society type of plot. But again, this is not. There is absolutely more to it than just that. It actually is a story of a man who forgot to love life, a man who failed to embrace life. And as the story sets out, this man finds himself in a search to break from his dreary existence ―what started as a fantasy about a dance teacher becomes an actual passion for dancing that truly changes his outlook on life. Please, don’t get me wrong: this film’s main substance is not about dance, but―as much as anything else―the healing and the invigorating powers of self-expression. The movie does give us the right mix of chuckles and bittersweet moments along the way, making it one of the best examples of a well-rounded story that Asian cinemas could be proud of.
However, for such a long time now, Japanese cinema has been subjugated to Western influences due to heavy globalization and internationalization. In fact, as others put it, modern Japan has already been an awkward mix of traditional and imported Western cultures. So, does this mean that Masayuki Suo’s Shall We Dance? is just another product of Hollywood’s impact on the cinemas of the countries in East Asia, specifically in Japan? Maybe yes (because I think that is totally inevitable), but not all. Why yes? Well, note how Mai Kishikawa, the dance teacher whom Mr. Suigyama initially felt infatuation with, talks about Blackpool – a dance festival held and is most popular in the West―and how she is hooked up with ballroom dancing – a set of partner dances, all of which are developed in the West. But as I have said, Western influence is not, for the most part, evident in the entirety of the movie. Why? Because despite the degree and rate of penetration of all these foreign influences, every Japanese artist (Suo in this case) will still be unconsciously and chiefly influenced by his own traditional aesthetics. So we ask: what exactly makes this movie uniquely Japanese?
Of course, before we can appreciate the ‘Japanesness’ of this movie, there must be some sort of knowledge on how the Japanese culture operates. When we watched this movie in class, I only know a few facts. But I was glad with all the things I discovered throughout its entirety. Well, other than the atypical story drift it presents us, there is actually another interesting aspect of the film that I myself have witnessed―Shall We Dance is apparently a great view at the Japanese society. For someone who has a narrow and stereotypical view on Japanese cinemas, the opportunity offered by this movie (that is, to peer through an ‘open window’ into the unique culture of Japan) is definitely something that could aid us in broadening our cultural perspectives, as well as our cinematic appreciation.
What I found in the movie are several issues concerning the Japanese culture and society. Social values, gender roles, communication modes, and styles of self-expression are just a few. For instance, public signs of affection are considered to be in bad taste in the strict rules of Japanese society. Imagine―all those things that we regard as normal and inoffensive (perhaps a husband putting his arm around his wife) are already considered to be breaches of decency. What more for social dancing where your partner is not necessarily your spouse? What more for this type of society that views ballroom dancing as unsuitable kind of behavior? Indeed, the idea of dancing together in public can already be judged as ‘beyond embarrassing’. Now we have a clearer picture on what dancing can symbolize sociologically in Japan. To be honest, this kind of setting (which I find so unique about the Japanese culture) makes it hard for me think whether the American remake can pull this off the way the original film does. I have seen some parts of the American remake starring Richard Gear and the gorgeous J-Lo. Yes, the American remake really does adhere to the original film in terms of plot, but what makes them really, really apart is the cultural context in which the story takes place.
Also, I figured out that one of the ways in which Japanese think of their society as “unique” is to really give emphasis on their society’s homogeneity. Apparently, Japan is not a country of individuals who, by all means, defend their right to go their own way. I browsed through their cultural history and I found a maxim that says, “the nail that sticks up will ultimately be hammered down”. And so, going back to the movie, I think this general rule is truly evident in the struggles faced by Mr. Sugiyama. He is a father in his society, and fathers there are expected to spend so much time at work, be a ‘salary man’ who should devote himself whole-heartedly to their society’s convention of success so as to provide all the needs of his family. And that is why, I think, Mr. Sugiyama’s decision to heed this call to adventure (i.e., dancing) is a far bolder act than if it runs in the context of any other culture.
As I have said, there’s a lot more in this movie that can help us identify with the Japanese culture (e.g., role of the wife; definition of success; how the Japanese people should keep loyalty and obedience to a company, a group, or perhaps a family; etc.) These cultural differences do make this story resonate better in Japan than it does in America, or even any country that’s planning to do a remake of this one. Well, I haven’t totally seen the Hollywood remake but I’m sure that it will be excellent in one way or another. Just that this Japanese original rendition from 1996 was so thought-provoking for me that I am hard-pressed to think of any way that it could be improved, or if its setting were to be situated in a different culture.
---------------
Paper on Japanese Cinema, Film Class at Ateneo de Manila University
Monday, April 9, 2012
My brand-new eyes
The feeling after coming back from an exchange semester abroad, which lasted a brief four months, is not the easiest thing to describe. My mom’s guess is that it feels surreal. Waking up in my soft familiar bed and feeling the heat through my window, just after spending the past night in a harder bed freezing in the 15-degree Celsius weather, does make it surreal; however, coming back and seeing everything exactly where I left them and seeing people doing exactly what they did before but not seeing them in the same way, is an entirely new feeling altogether.
Part of it makes me feel like the famous Crisostomo Ibarra, eager to share the knowledge he had acquired abroad with his friends and family. But precisely what knowledge did I gain from my semester abroad that is possibly worth sharing?
Maybe not the fact that, for example, divorce is not legal in the Philippines. Of course, everybody knows this already. But what is worth sharing is how my French friend reacted when I mentioned this in a casual conversation we were having over dessert. I would be making an understatement if I told you she was shocked. The expression on her face was a combination of confusion, disbelief and amazement. I remember her saying after a brief pause: “I’m sorry but I don’t understand. For me, it’s a basic right.” And there I was, confused at her reaction and trying to figure out why it was such, especially since she knew I’m from a predominantly Catholic country.
The absence of divorce in the Philippines made perfect sense to me. It felt “natural.” This is just one of those “natural” things that, I eventually learned, shocked international students. Another example is subdivisions. My German friend who had visited the Philippines for a vacation asked me what those big walled complexes were. It took me a long time to figure out that he was talking about subdivisions—again, simply because it was so natural and was probably the most uninteresting thing to see on a vacation in the Philippines. He said it was so weird to see a big gate with houses behind it, but weirder to have guards with shotguns protecting it. He asked me if I didn’t feel threatened by these gun-wielding guards, and I replied: “I actually feel safer because of them.” Apparently, even the presence of security guards in our dormitory was strange for them, whereas for me it was just as it should be.
I’ve had my share of shocks as well. I heard from a girl from Finland that Finns do not bother locking their houses when they leave. That is completely absurd to me, while it’s normal to them. The fact that you can drive from one country to another in Europe under two hours is also quite hard for me to grasp, especially because it takes me that long to get to school with traffic. Learning finance or international business in my native language seems very difficult for me, whereas learning it in English is a struggle for some international students.
Realizing that these seemingly normal (or abnormal) things are the exact opposite for my international friends is probably the most valuable thing I learned while abroad. It’s ironic that the new things I learned are not the things per se, but the perspectives in which one can choose to view them. This, in my opinion, can only be learned through direct exposure to the people who hold such different perspectives from ours—which is exactly what my exchange semester has given me.
In philosophy, it is said that it is difficult to see something when you are immersed in it. The best way to see something clearly is to take a step back. Living in another country and interacting with people of at least 20 different nationalities proved to be an effective way to take a step back.
A step back from what I’ve been used to, from what my society has taught me to believe in, from my daily routines and habits—this is what enabled me to see things from a different perspective.
Studying abroad and learning about varying cultures is not overrated, as some people would say. It does not only teach you how to be independent, which you can actually learn without leaving the country. Being on your own in another country requires you to understand the people around you—people you would never have encountered if not for this rare opportunity. It is learning about different lifestyles (which also include politics, educational systems, etc.) straight from the source, or, even better, from a friend who you have learned to live with and understand despite the striking differences.
Studying abroad and learning about varying cultures is not overrated, as some people would say. It does not only teach you how to be independent, which you can actually learn without leaving the country. Being on your own in another country requires you to understand the people around you—people you would never have encountered if not for this rare opportunity. It is learning about different lifestyles (which also include politics, educational systems, etc.) straight from the source, or, even better, from a friend who you have learned to live with and understand despite the striking differences.
I can even say that studying abroad is underrated, precisely because what I’ve learned is quite difficult to share. It is not merely acquiring new knowledge but, more importantly, it is acquiring a new pair of eyes with which to view this knowledge. A pair of eyes which no course in the country can give, because its basic requirement is to put aside all the things you have been used to, leaving you no choice but to see things differently.
And so today, I am back doing my old routines with the subtle difference of seeing them differently. Closing our gate when I leave and seeing our subdivision guards make me think about our concept of safety. Looking for an FX that says “Quiapo” instead of a number that corresponds to a specific route in a bus stop make me think about our public transportation system. Taking more than an hour to get to school now makes me think I could be in another country already if I were in Europe. Even seeing the warm smiles of Filipinos means a lot more to me now after realizing that this trait is indeed quite unique to us.
Those four months left me with a lot to wonder about—things I would never have noticed had I not left. It taught me not to judge people or things quickly as everything can be viewed in different ways. The cliché “my exchange semester has opened my eyes” proved to be false for me. Instead, I can bravely say that my exchange semester has given me a brand-new pair of eyes. And as I see everyday things differently, I’m even more curious about what other things I might be overlooking.
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Timmy C. Caparros, 19
Timmy C. Caparros, 19
Where do I go from here?
Walking into the building with striking red brick walls gave me chills. Perhaps it was the knowledge that I was entering a place of specialized, higher learning that was overwhelming to a college student like me, or the fruition of a dream coming true––only, it wasn’t my dream. It was my brother’s dream.
I’ve accompanied my brother to submit his application to a prestigious law school. We were very excited, soaking in all the good vibes of the place. As we passed the hallways and classrooms, it felt like they were calling to us––enticing us––proud of the years of intellect and hard work they had witnessed through the years. A bit dramatic, but it was really something big for our family.
Ever since my brother was a kid, it was always his dream to become a lawyer. Now his dream was within reach. Afterwards, we met up with our parents, still giddy and excited; we talked about how great the campus was.
But the next thing my mother said to me wiped the smile off my face. She blurted, “Maan, you need to start planning your own life.” I frowned. Her statement caught me off-guard. Having a “plan” has constantly been on my mind, but the difference was my mother’s words. They rang uncommonly loud.
My brother was off to law school. Incidentally, my younger sister, who has yet to graduate from high school, already has a plan. She plans to go to medical school. I, on the other hand, in my second year of college, have yet to figure out exactly what I want to do with my life. I just don’t understand why it is so hard for me to have a plan.
Ambitions
When I was a kid, I was the most imaginative among my siblings. I wanted to be a lot of things––a teacher, a writer, an actress, a news reporter, even a cashier.
Things don’t seem to have changed much since then, because I still feel like a little kid dreaming of being so many different things. That makes it even harder to decide on what I want to be.
It’s not that I lack ambition or goals; I’ve always been quite the achiever, ever since elementary and high school. I still get decent grades now that I’m in college.
It’s not that I lack hobbies or talents. I like to sing, I play the guitar, I like to write, I read books, and I watch movies. It’s not that I lack opportunity. I’m studying in one of the top universities in the country, and taking up a course I like. Still, somehow, nothing from all these adds up very clearly to help point me in a definite direction.
Many other students are probably going through the same struggle I’m experiencing. A lot of people my age are probably “stuck” with the same worries of an uncertain future. It brings comfort knowing this. However, I know I shouldn’t be complacent.
I should be more determined and driven to work towards a goal. I need to get rid of this unsettling feeling by consciously making things happen for myself. I need to stay optimistic.
I remember a scene from “Clueless,” a 1995 comedy film, where Cher Horowitz (Alicia Silverstone) was sitting at the dining table with her father (Dan Hedaya) and ex-stepbrother Josh (Paul Rudd). Her dad says to her, “I’d like to see you have a little bit of direction.” Cher grumbles, “I have direction…” Josh retorts, “Yeah, towards the mall.”
I don’t want to be like that! It’s still a little over two years before I graduate and enter the so-called real world, but I hope and pray that by the time I do, I won’t feel as lost as I do now.
I know that nothing in life will always be a sure thing. Not everything will go as planned. Uncertainty will always be present––it will follow you down the road no matter what you’ve achieved. But it never hurts to be determined, or keep something with you to help you stay on track at all times. Whatever that is that keeps you motivated or keeps you going, you just have to find out what it is. As of now, that is my game plan.
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Maan Nitura, 19
Maan Nitura, 19
Saturday, April 7, 2012
Living Up to the Atenean Challenge
I came in the Ateneo thinking that college is simply college―pure academics, pure intellectual. I thought that one pursues college for his good alone. All I know is that it’s there to lead us to our own paths of professional excellence. The Ateneo gave it to me. No, it gave me more than what I have expected. In this institution, I’ve found a number of wonderful people―those who will inspire you to do more, and to give more. From excellent professors―who are utterly devoted in educating students―to diligent and spirited co-students who will motivate you to try harder, and inspire you to really be a man for others.
Since my first year in college, I’ve seen Ateneo’s efforts to integrate us with the real world, with our society, with our kapwa. We had our exposure trips (where I was able to spend a day with orphaned kids in Manila Boys Home) for INTAC, yearlong tutorial service (where I taught indigent kids from Payatas) for NSTP, and an engagement program (where I experienced being a caregiver in the elderly sector) for JEEP. Unlike some students, I don’t see these opportunities as a mere part of our curriculum; instead, I consider these things very important in my formation as a person as well. Because this university caters all these opportunities―that a lot would not grab otherwise―made me value my Ateneo education so much.
I didn’t just let myself enter into the chaos of others because it was asked of me. It was also my decision to do more and give more through my active participation in the organizations I love the most. My sector-based organizations allowed me to do regular area insertions where I serve the kids through teaching them sciences like English and Math, as well as arts and music. I also find time for university-wide activities that serve as avenues for me to reach out to other people. I was part of the Ondoy Task Force, Blue Christmas, Alay ni Ignacio, and et cetera. I won’t deny, most of these sometimes do clash with my hectic academic schedule. But one thing I learned in my three years here in the Ateneo is this: You can’t get ‘there’ unless you have the guts to commit.
From my three-year stay in the Ateneo, I learned that everyone can be a leader. It is not about who you or your connections are, it is not about whether you are influential or not, it is not about how popular you are…It is about your capability to commit, your willingness to dedicate yourself for others. I may come from a middle class family, I may be someone who can’t afford to study in the Ateneo if it weren’t for the scholarship, but I dared to dream big. I was able to dream big because I stepped up and exposed myself with all these activities. Indeed, I can say that the leadership I have developed as an Atenean is not directed to the self alone; it is directed towards others, seeking also the kapwa’s formation. Until today, I am continuously immersing myself to these activities because I really want to grasp the essence of truly “being men and women for others”.
I realized I’m so much blessed in life. An ordinary person like me being transformed into the best Trina that I can be is already a gift that I should be so much thankful for. And so, living up to the challenge of being a man for others is my way of giving back. My continuous efforts to connect myself with others (especially to those who are needy) is the least thing I can do..for now. I wouldn’t stop there, because I know in my heart that each of us is called to be a living channel of blessing.
Since my first year in college, I’ve seen Ateneo’s efforts to integrate us with the real world, with our society, with our kapwa. We had our exposure trips (where I was able to spend a day with orphaned kids in Manila Boys Home) for INTAC, yearlong tutorial service (where I taught indigent kids from Payatas) for NSTP, and an engagement program (where I experienced being a caregiver in the elderly sector) for JEEP. Unlike some students, I don’t see these opportunities as a mere part of our curriculum; instead, I consider these things very important in my formation as a person as well. Because this university caters all these opportunities―that a lot would not grab otherwise―made me value my Ateneo education so much.
I didn’t just let myself enter into the chaos of others because it was asked of me. It was also my decision to do more and give more through my active participation in the organizations I love the most. My sector-based organizations allowed me to do regular area insertions where I serve the kids through teaching them sciences like English and Math, as well as arts and music. I also find time for university-wide activities that serve as avenues for me to reach out to other people. I was part of the Ondoy Task Force, Blue Christmas, Alay ni Ignacio, and et cetera. I won’t deny, most of these sometimes do clash with my hectic academic schedule. But one thing I learned in my three years here in the Ateneo is this: You can’t get ‘there’ unless you have the guts to commit.
From my three-year stay in the Ateneo, I learned that everyone can be a leader. It is not about who you or your connections are, it is not about whether you are influential or not, it is not about how popular you are…It is about your capability to commit, your willingness to dedicate yourself for others. I may come from a middle class family, I may be someone who can’t afford to study in the Ateneo if it weren’t for the scholarship, but I dared to dream big. I was able to dream big because I stepped up and exposed myself with all these activities. Indeed, I can say that the leadership I have developed as an Atenean is not directed to the self alone; it is directed towards others, seeking also the kapwa’s formation. Until today, I am continuously immersing myself to these activities because I really want to grasp the essence of truly “being men and women for others”.
I realized I’m so much blessed in life. An ordinary person like me being transformed into the best Trina that I can be is already a gift that I should be so much thankful for. And so, living up to the challenge of being a man for others is my way of giving back. My continuous efforts to connect myself with others (especially to those who are needy) is the least thing I can do..for now. I wouldn’t stop there, because I know in my heart that each of us is called to be a living channel of blessing.
The Day I Chose Blue & White
I can still remember the feeling I felt three years ago, the feeling I felt as I convince myself that I am actually entering the Ateneo. It was a feeling of delight, but honestly, it was mostly of fear, doubt, and yes, anxiety. Why? Well, back then, I always thought of the Ateneo as a university exclusive for the rich ones, those who belong to the elite class of society. Or perhaps an academe simply meant for the smartest bunch of people. I thought that was it; I thought I’ve heard enough. But as soon as I enter this prestigious school, I knew I was wrong.
I am still overwhelmed; the fact that I was given the chance to study here is amazing. Spending almost three years in the Ateneo has truly been transforming and life-changing for an ordinary person like me. I came here thinking that college is simply college―pure academics, pure intellectual. Eh ano pa ba? I believe that one pursues college to study, to learn, to delve into the world of erudition. All I know is that it seeks to prepare each of us towards professional excellence. The Ateneo gave it to me. No, it gave me more than what I have expected. In this institution, I’ve found a number of wonderful people―those who will inspire you to do more, to give more. From excellent professors―who are utterly devoted in educating students―to diligent and spirited co-students who will motivate you to try harder, and inspire you to accomplish various things excellently. For me, the Ateneo’s mission to guide me towards a solid career in the future does not just concern the people I’ve been surrounded with for the past three years. The Ateneo also provides me with an outstanding curriculum complete with an access to a wide range of instruments that I myself believe will guarantee a firm foundation for my future. I only asked God a decent education, but He gave me so much more―the Ateneo education.
I was right on that part. But there’s something wrong with what I believed in before: the Ateneo―college life so to speak―is not just about pure academics. It’s not just about the intellectual upbringing of its students. The Ateneo, as I have witnessed and personally experienced for almost three years already, does not just hone me towards professional excellence. It continues to gear me up, taking me each step closer to the best Trina that I can be.
In this university, I’ve gone through a lot of challenges already. Surviving each year in the Ateneo is not as easy, to be honest. Here I cried because things did not come the way I expected, here I sacrificed many nights of sleep just to accomplish what is asked of me. There’s still a lot more. But as they say, the trick is in what one emphasizes. We either make ourselves miserable, or we make ourselves strong. All these experiences have led me to deep realizations of myself, letting each trial pinpoint my strengths and weaknesses. Through these challenges, I believe I have been holistically formed. I have eventually been transformed to acquire this persevering character, this dedicated personality.
And oh, one thing that I like the most about the Ateneo education is that it includes the formation of one’s spirituality. The Ateneo way inspires me to get a strong hold of my relationship with God. I may have a different religion, but I appreciate what the Ateneo urges its students to do regarding spirituality. After all, it is not about religion; it is about the relationship with God. And I thank the heavens that I belong to this university that caters this need to grow spiritually.
Moreover, I know most of us do find the Ateneo as a hub of leaders. I would not argue anymore because I find it so, so true. Leadership formation in the Ateneo is one of its priorities. It taught me this: everyone can be a leader. It is not about who you or your connections are, it is not about whether you are influential or not, it is not about how popular you are…It is about your capability to commit, your willingness to dedicate yourself for others. I learned a different kind of leadership in the Ateneo through my involvement in different organizations. The leadership I have developed in the Ateneo is not directed to the self alone; it is directed towards others, seeking the kapwa’s formation. Until today, I am continuously immersing myself to these activities because I really want to grasp the essence of truly “being men and women for others”.
The Ateneo education made me realize that we, ordinary people, can be extraordinary too in our own unique ways. It transforms the way I look at life. It widens my horizons. It broadens my perspective. It strengthens my will. It nourishes my character. It deepens my spirituality. All of these I can now see in myself because three years ago, I decided to choose blue and white, I decided to choose the Ateneo. :)
I am still overwhelmed; the fact that I was given the chance to study here is amazing. Spending almost three years in the Ateneo has truly been transforming and life-changing for an ordinary person like me. I came here thinking that college is simply college―pure academics, pure intellectual. Eh ano pa ba? I believe that one pursues college to study, to learn, to delve into the world of erudition. All I know is that it seeks to prepare each of us towards professional excellence. The Ateneo gave it to me. No, it gave me more than what I have expected. In this institution, I’ve found a number of wonderful people―those who will inspire you to do more, to give more. From excellent professors―who are utterly devoted in educating students―to diligent and spirited co-students who will motivate you to try harder, and inspire you to accomplish various things excellently. For me, the Ateneo’s mission to guide me towards a solid career in the future does not just concern the people I’ve been surrounded with for the past three years. The Ateneo also provides me with an outstanding curriculum complete with an access to a wide range of instruments that I myself believe will guarantee a firm foundation for my future. I only asked God a decent education, but He gave me so much more―the Ateneo education.
I was right on that part. But there’s something wrong with what I believed in before: the Ateneo―college life so to speak―is not just about pure academics. It’s not just about the intellectual upbringing of its students. The Ateneo, as I have witnessed and personally experienced for almost three years already, does not just hone me towards professional excellence. It continues to gear me up, taking me each step closer to the best Trina that I can be.
In this university, I’ve gone through a lot of challenges already. Surviving each year in the Ateneo is not as easy, to be honest. Here I cried because things did not come the way I expected, here I sacrificed many nights of sleep just to accomplish what is asked of me. There’s still a lot more. But as they say, the trick is in what one emphasizes. We either make ourselves miserable, or we make ourselves strong. All these experiences have led me to deep realizations of myself, letting each trial pinpoint my strengths and weaknesses. Through these challenges, I believe I have been holistically formed. I have eventually been transformed to acquire this persevering character, this dedicated personality.
And oh, one thing that I like the most about the Ateneo education is that it includes the formation of one’s spirituality. The Ateneo way inspires me to get a strong hold of my relationship with God. I may have a different religion, but I appreciate what the Ateneo urges its students to do regarding spirituality. After all, it is not about religion; it is about the relationship with God. And I thank the heavens that I belong to this university that caters this need to grow spiritually.
Moreover, I know most of us do find the Ateneo as a hub of leaders. I would not argue anymore because I find it so, so true. Leadership formation in the Ateneo is one of its priorities. It taught me this: everyone can be a leader. It is not about who you or your connections are, it is not about whether you are influential or not, it is not about how popular you are…It is about your capability to commit, your willingness to dedicate yourself for others. I learned a different kind of leadership in the Ateneo through my involvement in different organizations. The leadership I have developed in the Ateneo is not directed to the self alone; it is directed towards others, seeking the kapwa’s formation. Until today, I am continuously immersing myself to these activities because I really want to grasp the essence of truly “being men and women for others”.
The Ateneo education made me realize that we, ordinary people, can be extraordinary too in our own unique ways. It transforms the way I look at life. It widens my horizons. It broadens my perspective. It strengthens my will. It nourishes my character. It deepens my spirituality. All of these I can now see in myself because three years ago, I decided to choose blue and white, I decided to choose the Ateneo. :)
Tuesday, April 3, 2012
Sa Kaniyang Dapitan
Magpahanggang ngayon, kaliwa’t kanan pa rin ang mga debate kung nararapat nga bang kilalanin o hindi si Rizal bilang ating pambansang bayani. Sa ibang bansa kasi, ayon nga sa historyador na si Renato Constantino, karaniwang itinatanghal na pambansang bayani ang mga naging lider ng kani-kanilang rebolusyon gaya, halimbawa, ni Ho Chi Minh ng Vietnam, Simon Bolivar ng Timog Amerika, at Sun Yat-sen ng Tsina. Ngunit, sa ating bansa, ang nailuklok bilang natatanging pambansang bayani ay hindi naging puno ng rebolusyon. Sa katunayan, tinutulan niya ang kilusan; itinakwil niya ang rebolusyon. Iyan ang isang bagay na naging malinaw sa akin matapos kong matunghayan ang dulang Sa Kaniyang Dapitan ng Entablado.
Maraming historyador at kritiko ang nagsasabing hindi naging ganap ang kaningningan ng himagsikan dahil sa naging pagtutol dito ni Jose Rizal. Dahil dito, ang kaangkupan ni Rizal sa pangingibabaw sa pantheon ng kabayanihan ay madalas binabatikos ng mga taong may higit na pagpapahalaga sa isa pang mahalagang persona sa ating kasaysayan¬, si Andres Bonifacio. Tampok rin ang tunggalian (sa paniniwala’t sa paninindigan) na ito sa unang parte ng dula, pinamagatang El Grito de Rebelion. Ngunit, bakit nga ba ito pinagtatalunan pa hanggang ngayon? Iisa lang ang katwiran ng karamihan: dahil hindi naman daw nga “tumugon” si Rizal sa kadalasang balangkas ng pagiging tunay na bayani―ang napipintong pagaaklas tungo sa kalayaan, ang himagsikan, ang rebelyon.
Ang tunggalian na ito ay hindi lamang nakapaloob sa kahalagahan ng mga nagawa nila para sa ating bayan, kundi higit sa lahat ay sa kaangkupan ng dinadalang pilosopiya at reseta ng bawat isa bilang lunas sa mga sakit ng ating lipunan. Para sa akin, hindi naman talaga basehan ng pagkabayani ang pagkakatali sa imahe ng madugong himagsikan; hindi naman kailangang lider ka ng rebolusyon o ng anumang madugong bakbakan bago ka makilala bilang pambansang bayani. Oo, totoong naiiba si Rizal kina Bonifacio, Jacinto, Sun Yat-sen, at maging kay Ho Chi Minh. Ngunit hindi pa rin mapasusubalian ang kaganapan niya sa pagkakaluklok sa naturang bansag. Sadyang iba lang talaga ang naging tugon ni Rizal sa tawag ng panahon noong kasagsagan ng kolonisasyon ng Espanya sa Pilipinas, sadyang iba lang talaga ang kaniyang pananaw sa sitwasyon ukol sa napipintong rebolusyon, sadyang iba lang talaga ang kaniyang pagkiling at oryentasyon sa isyung pangkalayaan ng ating bansa.
Sa ating pagtatanong kung karapat-dapat bang si Rizal ang hirangin at bansagang pambansang bayani ng Pilipinas, hindi ba tila mas mahalaga pang maintindihan at mapatunayan kung naisakatuparan nga bang talaga ni Rizal ang kaniyang tunay na potensya? Tadhana niya nga bang mabaril sa Bagumbayan at hindi ang mamatay sa gitna ng isang madugong labanan o giyera?
Kagaya na lamang ng ibang importante’t bigating mga taong ating kilala sa kasalukuyan, maaari nating masabi na sa pagkamatay ni Rizal, lubhang nasayang ang kaniyang potensya. Sa katunayan, inilihad nga ng manunulat na si Jose del Rosario III sa kaniyang librong “Kung Buhay si Rizal Ngayon…” ang posibleng maging “kapalaran” ni Rizal bilang botanist, doktor at manunulat sa kasalukuyan. Hindi ba kayo nagtataka kung bakit nasasabi ito ng karamihan? Ibig sabihin ba nito na ang buong buhay ni Rizal bago ang kaniyang kamatayan ay nasayang at nawalan lang lahat ng katuturan? Nagkakamali tayo kung ganoon ang pagtingin natin dito; nagkakamali tayo kung ating ikinakahon ang konsepto ng “tadhana” bilang isang bagay na itinakda sa bawat isa sa atin upang ating paghandaan at abutin sa tamang panahon o timing. Lingid sa ating kaalaman, ang tadhana ay tumutukoy hindi sa “balang araw” na mga bagay, kundi sa pinaka-angkop na tugon sa laro ng mga nagtatalabang presensya at maging sa sarili mismong pagprepresensya. Dahil tunay na isinasakatuparan ng tao ang kaniyang potensya bawat sandali ng kaniyang pagmemeron, maaari na rin nating masabi na sa bawat sandali rin niya ipinapatupad ang kaniyang tadhana. Sa kaso ni Rizal, hindi porket bigo siyang makita’t isakonkreto ng ganap ang mabuti niyang mga hangarin sa ating bansa (sa pamamagitan ng pagsulong ng mga reporma sa edukasyon) ay hindi na niya naisakatuparan ang kaganapan ng kaniyang potensya, ang kaniyang tadhana.
Sabi nga nila, kung tutugunan mo lang ang tawag ng katalagahan, higit na magiging ganap ang iyong pagmemeron. Maaaring ang tawag ng katalagahan kay Rizal sa kasagsagan ng pang-aabuso’t kawalang katarungan ng pamahalaang Kastila ay ang walang hapong pagkapit sa kaniyang paninindiga. Tinugunan lamang niya ang tawag na itong ituwid ang tiwaling lipunang kanilang kinamulatan. Walang nasayang na potensya, walang nasayang na mga posibilidad. Bakit? Dahil siya’y nanalig hanggang sa huling sandali ng kaniyang buhay sa kaniyang paniniwala, sa posibilidad ng reporma―at hindi sa pamamagitan ng himagsikan―mula sa mga dayuhang kapangyarihan.
Alam na rin naman natin na nagaganap ang pagsasakonkreto ng ako sa may hangganang ngayon at dito. At dahil dito, makikita rin natin na ang tadhanang ito ay laging nababatay sa kapalaran. Kapalaran hindi bilang isang bagay na kumakahon sa atin, kundi isang bagay na nagbabalangkas sa ating konkretong pagdirito. Siguro naitanong na rin ninyo sa inyong mga sarili kung bakit iba ang paniniwala ni Rizal kumpara sa iba. Ito’y dahil sa ibang pagtatalaban ng kaniyang pagsasakasaysayan, sistema ng pagpapahalaga, pananaw at marami pang iba. Totoong binabalangkas siya ng sariling timpla ng kapalaran, ngunit inangkin pa rin niya ang kalayaang makilala ang potensya nito. Hindi man lubos maintindihan ng iba, ngunit sa huli, pinili niyang maging isang “bayaning” tahimik ang pakikipaglaban alang-alang sa bayan.
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PH101 Reflection Paper about Ateneo Entablado's play entitled "Sa Kaniyang Dapitan".
Pilosopong Tanong: Sino Ako?
Ang tanong na pinakamahirap palang sagutin ay hindi mga tanong o problemang pangmatematika, kundi ang pilosopikal na tanong kung sino ka bang talaga. Tiyak kong matatagalan ka sa pag-isip ng tumpak na sagot sa tanong na iyan. Madalas nga mababaw na mga bagay lang ang tugon natin sa tanong na ito: “Ako ‘yung nanalo ng ganito”, “Ako ‘yung nakita sa tv noong”, “Ako ‘yung nag-balediktoryan sa”, at samu’t sari pa. Kung hindi mga kuwento ng tagumpay o mga katuparan natin sa buhay, ari-arian naman natin ang ating madalas na ibinibida. Nakakatawa ngang isipin na may iilan, na kahit na malinaw na nauukol ang tanong na “Sino ka ba?” o “Sino Ako?” sa mismong taong pinagtatanungan, ay ganito pa rin ang pagpapakilala sa sarili: “Ay, kamag-anak ako ni”, “Kadikit ako ni”, o kaya nama’y “Ay, kaibigan ako ni”. Halos laging paimbabaw ang mga kasagutan, halos laging hindi tumpak sa sarili ang kasagutan.
Sa katunayan nga, hindi ito ang tipo ng tanong na madalas usisain at hingan ng sagot; hindi ito ang tipo ng tanong na madalas mabigyang pansin ng sinuman; at hindi rin ito ang tanong na kagyat mong makikita ang tampok na kahalagahan. Bakit nga ba? Para saan pa? Sa buhay natin ngayon, masyado na tayong ligalig at abalang-abala sa kani-kaniya nating mga buhay―kaliwa’t kanan ba naman kasi ang ating katungkulan bilang anak, bilang kapatid, bilang estudyante, o kaya’y bilang kaibigan. Tila ba kaposna kapos na ang ating oras para ilaan pa sa ganitong mga bagay. Isa pa, maaaring dahil na rin ito sa katotohanang tila awtomatiko at halos wala nang malay ang ating pagkilos sa panahon at kalawakan. Hindi na natin iniintindi pang masyado ang mga bagay-bagay dahil parang “nakatakda” na ang kahulugan ng mga ito sa atin. Madalas nga, tanggap na lang tayo ng tanggap; wala na nga doon yung pagpupunyaging maunawaan pa ang ating bawat mga hakbang. Tayo ay waring mga “awtomaton” na walang humpay sa pagkilos tungo sa isang hangaring tila nakaprograma na sa atin. Baka nga nabulag na tayo sa mga ganitong gawi; kaya naman naging kumportable na tayo sa mga nakatakdang elemento na tila ba nagbibigay kahulugan sa ating buhay at sa ating mga sarili.
Kaya ano na ang kadalasang nangyayari? Gulantangin lang tayo ng krisis, yanigin lang tayo ng kagipitan, makakalimutan na natin ang mga tiyak na batayang ito at kalimita’y nakaliligtaan na rin natin ang katiyakan ng sandigan ng buhay, ng ipinagpapalagay nating mismong sarili. Bunga nito, hindi na natin matalunton ang daan pabalik sa dating “tayo”. Kung minsan pa’y hindi natin matukoy kung papaano at kung saan nga ba talaga tayo babalik, kung saan nga ba talaga “tayo” nagmula.
Dahil nga ang karamihan sa ati’y sanay na sa magandang buhay na kung saan ang halos lahat ay nasa dulo na ng ating mga daliri, sa buhay na kung saan lagi tayong nakauungos sa mga suliranin, at sa buhay na kung saan ang halos lahat ay nasa maayos na kalagayan, labis tayong nabibigla kapag naka-engkwentro na tayo ng bagay na hindi naman natin inaasahan. Nababagabag tayo ng mga isyung ito na minsa’y umaabot pa nga sa puntong hindi na natin mapagtahi-tahi pang muli ang ating mga sarili. Alam ko naman na lahat tayo ay nagsusumikap na maging maganda ang buhay, lahat tayo nagsusumikap makaranas ng buhay na walang alanganin at walang iniintinding krisis o problema. Ngunit lingid sa ating kaalaman na ang kalagayan ng pagka-alanganing ito ay kailangan rin natin bilang mga ako, bilang mga tao. Marahil sasabihin niyo “Sus, madaling sabihin, mahirap gawin.” Oo, marahil madali nga sabihing importante rin ang pagdanas ng mga krisis. At, oo, alam ko rin na mahirap itong maisapuso, mahirap itong matanggap nang buong-buo, at lalong higit na mahirap itong maunawaan nang lubusan. Sinong tanga naman kasi ang lantarang magnanais ng mga krisis na ito, hindi ba? Subalit kung ating iisipin, tunay na may kabuluhan ang mga ito sa pagpapatatag, pagpapatibay at pagpapayabong ng ating mga sarili. Marahil nga hindi sila kanais-nais, ngunit sa tulong ng mga krisis na ito, matutunghayan natin ang mas malawak na oportunidad na makilala pa ang sarili. Ngunit, paano? Walang iba kundi sa pamamagitan ng pagbubulaybulay, ng pagmumunimuni.
Ayon nga kay Marcel, hindi dapat tinatanong kung ano ang pagmumunimuni. Hindi naman kasi ito isang bagay na natutunghayan lamang, kundi isang bagay na dinaranas, isang bagay na hindi naman matututunan o lubos na mauunawaan kung hindi isasagawa. Dalawa ang nibel ng pagmumunimuni ayon kay Marcel. Ang unang pagmumunimuni ay ang pagbuwag sa kabuuan ng karanasan, at pagtingin sa mga detalyeng ito nang malapitan. Ang paksa ng unang pagmumunimuni ay mga obhetong detalye ng karanasan, karaniwan mga problema. Sa ganitong paraan, nasa labas ang sarili kaya maaari pang mahanapan ng konkretong sagot, konkretong solusyon at paliwanag ang bawat konkretong katanungang bumagabag sa persona. Mula dito, maaaring maaninag ng sarili ang pinakamainam na hakbang kung sakaling makatagpo man niyang muli ang parehong problema. Dahil na rin dito, nagkakaroon tayo ng oportunidad makilala ang sarili, kung papaano nga ba ito tumutugon sa kaniyang substansya. Sa parehong paraan, mapapatunayan rin natin na ang tanong na “Sino ako” ay isang tanong ng taong kadalasa’y nakakaenkwentro ng problema, o kaya nama’y mga hadlang sa kaniyang pagsasakonkreto. Ang unang pagmumunimuni ay nagbibigay samakatuwid ng tiyak na imahe ng ako, nagbibigay ng tiyak na imahe ng sarili. Ngunit, tila hindi pa nito nahuhuli nang buong-buo ang pagka-akong meron ang sarili. Kung gayon, kasabay rin ng tanong na ito ang pagmamalay na kailangang pagmunimunihan pang muli ang sarili.
Sa ganitong paraan, makikilala natin na ang tanong na Sino Ako ay hindi na nananatiling isang tanong na paloob, kundi isang pahayag na palabas. Paano mo malalamang ang sarili mo’y umiiral? Bulagang heto ako! Kaya nga ang pag-iral ay EXist eh―“EX-” bilang simbolo ng sarili bilang palabas na pagpreresensya. Ang misteryo ng sarili na natunghayan sa pagmumunimuni ay unti-unti at dahan-dahang mabubunyag sa mismong ako sa pamamagitan ng pakikisangkot rin sa iba, sa pamamagitan rin ng pagpapakilala sa iba. “Hindi mo makikilala ang sarili kung mananatili ka lamang sa iyong sarili.” Kailangan mo ring lumabas at magpaimbulog palabas (zoom out) para iyong ganap na makita. Makiugnay ka para malaman mo! Magpakilala ka upang matukoy mo!
Nakita natin na sa tulong na rin ng pagmumuni-muni, nakikilala mo nang mas malaliman ang sarili: napagtatanto mo ang mga kinikilala mo bilang mga bagay na makabuluhan, nasusuri mo kung papaano ka namuhay bago dumating ang punto ng krisis, at hahayaan kang akayin ang sarili sa paghahanap ng angkop na kalutasan sa suliranin nang sa gayo’y makapagpasya ang ako ng mga pagbabago o pagpapabuting nauukol sa obheto ng tanong na pinakamahirap palang sagutin―ang tanong ng sino ako.
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Another awesome paper for Ph101! My first A in Dr Rodriguez's class, yeey! :-)
Sa katunayan nga, hindi ito ang tipo ng tanong na madalas usisain at hingan ng sagot; hindi ito ang tipo ng tanong na madalas mabigyang pansin ng sinuman; at hindi rin ito ang tanong na kagyat mong makikita ang tampok na kahalagahan. Bakit nga ba? Para saan pa? Sa buhay natin ngayon, masyado na tayong ligalig at abalang-abala sa kani-kaniya nating mga buhay―kaliwa’t kanan ba naman kasi ang ating katungkulan bilang anak, bilang kapatid, bilang estudyante, o kaya’y bilang kaibigan. Tila ba kaposna kapos na ang ating oras para ilaan pa sa ganitong mga bagay. Isa pa, maaaring dahil na rin ito sa katotohanang tila awtomatiko at halos wala nang malay ang ating pagkilos sa panahon at kalawakan. Hindi na natin iniintindi pang masyado ang mga bagay-bagay dahil parang “nakatakda” na ang kahulugan ng mga ito sa atin. Madalas nga, tanggap na lang tayo ng tanggap; wala na nga doon yung pagpupunyaging maunawaan pa ang ating bawat mga hakbang. Tayo ay waring mga “awtomaton” na walang humpay sa pagkilos tungo sa isang hangaring tila nakaprograma na sa atin. Baka nga nabulag na tayo sa mga ganitong gawi; kaya naman naging kumportable na tayo sa mga nakatakdang elemento na tila ba nagbibigay kahulugan sa ating buhay at sa ating mga sarili.
Kaya ano na ang kadalasang nangyayari? Gulantangin lang tayo ng krisis, yanigin lang tayo ng kagipitan, makakalimutan na natin ang mga tiyak na batayang ito at kalimita’y nakaliligtaan na rin natin ang katiyakan ng sandigan ng buhay, ng ipinagpapalagay nating mismong sarili. Bunga nito, hindi na natin matalunton ang daan pabalik sa dating “tayo”. Kung minsan pa’y hindi natin matukoy kung papaano at kung saan nga ba talaga tayo babalik, kung saan nga ba talaga “tayo” nagmula.
Dahil nga ang karamihan sa ati’y sanay na sa magandang buhay na kung saan ang halos lahat ay nasa dulo na ng ating mga daliri, sa buhay na kung saan lagi tayong nakauungos sa mga suliranin, at sa buhay na kung saan ang halos lahat ay nasa maayos na kalagayan, labis tayong nabibigla kapag naka-engkwentro na tayo ng bagay na hindi naman natin inaasahan. Nababagabag tayo ng mga isyung ito na minsa’y umaabot pa nga sa puntong hindi na natin mapagtahi-tahi pang muli ang ating mga sarili. Alam ko naman na lahat tayo ay nagsusumikap na maging maganda ang buhay, lahat tayo nagsusumikap makaranas ng buhay na walang alanganin at walang iniintinding krisis o problema. Ngunit lingid sa ating kaalaman na ang kalagayan ng pagka-alanganing ito ay kailangan rin natin bilang mga ako, bilang mga tao. Marahil sasabihin niyo “Sus, madaling sabihin, mahirap gawin.” Oo, marahil madali nga sabihing importante rin ang pagdanas ng mga krisis. At, oo, alam ko rin na mahirap itong maisapuso, mahirap itong matanggap nang buong-buo, at lalong higit na mahirap itong maunawaan nang lubusan. Sinong tanga naman kasi ang lantarang magnanais ng mga krisis na ito, hindi ba? Subalit kung ating iisipin, tunay na may kabuluhan ang mga ito sa pagpapatatag, pagpapatibay at pagpapayabong ng ating mga sarili. Marahil nga hindi sila kanais-nais, ngunit sa tulong ng mga krisis na ito, matutunghayan natin ang mas malawak na oportunidad na makilala pa ang sarili. Ngunit, paano? Walang iba kundi sa pamamagitan ng pagbubulaybulay, ng pagmumunimuni.
Ayon nga kay Marcel, hindi dapat tinatanong kung ano ang pagmumunimuni. Hindi naman kasi ito isang bagay na natutunghayan lamang, kundi isang bagay na dinaranas, isang bagay na hindi naman matututunan o lubos na mauunawaan kung hindi isasagawa. Dalawa ang nibel ng pagmumunimuni ayon kay Marcel. Ang unang pagmumunimuni ay ang pagbuwag sa kabuuan ng karanasan, at pagtingin sa mga detalyeng ito nang malapitan. Ang paksa ng unang pagmumunimuni ay mga obhetong detalye ng karanasan, karaniwan mga problema. Sa ganitong paraan, nasa labas ang sarili kaya maaari pang mahanapan ng konkretong sagot, konkretong solusyon at paliwanag ang bawat konkretong katanungang bumagabag sa persona. Mula dito, maaaring maaninag ng sarili ang pinakamainam na hakbang kung sakaling makatagpo man niyang muli ang parehong problema. Dahil na rin dito, nagkakaroon tayo ng oportunidad makilala ang sarili, kung papaano nga ba ito tumutugon sa kaniyang substansya. Sa parehong paraan, mapapatunayan rin natin na ang tanong na “Sino ako” ay isang tanong ng taong kadalasa’y nakakaenkwentro ng problema, o kaya nama’y mga hadlang sa kaniyang pagsasakonkreto. Ang unang pagmumunimuni ay nagbibigay samakatuwid ng tiyak na imahe ng ako, nagbibigay ng tiyak na imahe ng sarili. Ngunit, tila hindi pa nito nahuhuli nang buong-buo ang pagka-akong meron ang sarili. Kung gayon, kasabay rin ng tanong na ito ang pagmamalay na kailangang pagmunimunihan pang muli ang sarili.
At dito naman maaaring pumasok ang pangalawang nibel ng pagmumunimuni. Ito ay nakatuon sa pagdudugtong-dugtong muli ng karanasan matapos ang naisagawang dekonstruksyon sa unang nibel. Sa pagbubuo muli ng karanasan ng sarili, para ka na ring pumaimbulog palabas para makita’t masulyapan ang kabuuan nito. Dito mo makikita ang sarili bilang kabahagi ng karanasan; dito mo matutunghayan ang pakikisangkot ng sarili sa kabuuan ng karanasan. Kung sa unang nibel ay malinaw ang lahat mula sa tanong na tinutugunan at maging ang mismong tugon dito, lumalabong bahagya naman ang mga bagay-bagay sa ikalawang nibel ng pagmumuni. Dito’y nagiging misteryo ang problema dahil kinikilala mo ang sariling pakikibahagi sa konteksto ng krisis na sinusubukan mong lutasin. Sabi nga nila, para masagot mo ang misteryong ito, hindi mo talaga maiiwasang masangkot dito. At sa direktang pagkakasangkot mong ito, napagtatanto mong ang sarili ay sabay malinaw, ngunit sabay ring hindi malinaw o malabo. Dahil na rin dito, ika’y pinipilit na lumabas at tingnan ang sarili bilang kabahagi ng kabuuan, bilang kabahagi ng kapwa.
Sa ganitong paraan, makikilala natin na ang tanong na Sino Ako ay hindi na nananatiling isang tanong na paloob, kundi isang pahayag na palabas. Paano mo malalamang ang sarili mo’y umiiral? Bulagang heto ako! Kaya nga ang pag-iral ay EXist eh―“EX-” bilang simbolo ng sarili bilang palabas na pagpreresensya. Ang misteryo ng sarili na natunghayan sa pagmumunimuni ay unti-unti at dahan-dahang mabubunyag sa mismong ako sa pamamagitan ng pakikisangkot rin sa iba, sa pamamagitan rin ng pagpapakilala sa iba. “Hindi mo makikilala ang sarili kung mananatili ka lamang sa iyong sarili.” Kailangan mo ring lumabas at magpaimbulog palabas (zoom out) para iyong ganap na makita. Makiugnay ka para malaman mo! Magpakilala ka upang matukoy mo!
Nakita natin na sa tulong na rin ng pagmumuni-muni, nakikilala mo nang mas malaliman ang sarili: napagtatanto mo ang mga kinikilala mo bilang mga bagay na makabuluhan, nasusuri mo kung papaano ka namuhay bago dumating ang punto ng krisis, at hahayaan kang akayin ang sarili sa paghahanap ng angkop na kalutasan sa suliranin nang sa gayo’y makapagpasya ang ako ng mga pagbabago o pagpapabuting nauukol sa obheto ng tanong na pinakamahirap palang sagutin―ang tanong ng sino ako.
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Another awesome paper for Ph101! My first A in Dr Rodriguez's class, yeey! :-)
Kapalaran at Tadhana
Masarap mabuhay ng normal, ang magkaroon ng maraming kaibigan at mga taong tunay na tatanggap sa iyo. Oo, masarap ang pakiramdam na tila perpekto ka sa mata ng mga tao. Subalit naisip mo ba bilang isang “ganap” at may masayang buhay, na may mga taong may kapintasan at may kapansanan na buong buhay nang dadalhin ang ganitong kapalaran? ‘Yaong mga taong bulag, bingi, pipi, at pilay, maging sila na may matinding karamdaman ay grabe na lang kung pandirian? Naiisip mo ba na halos hindi na mabilang ang mga gabing sila’y umiiyak na lamang sa isang lugar, nag-iisa, kadalasan pa’y balisa na sana hindi sila pagtawanan at kutyain ng mga tao?
Hindi ba’t sa lipunan dapat magmumula ang support system na kanilang kinakailangan? Ngunit sa tingin niyo ba naibibigay ng lipunan ang mga karapatang ito sa mga kababayan nating may kapansanan? O hanggang diskriminasyon na lang ba ang patuloy nilang mararanasan? Paumanhin, alam kong puro mabibigat na tanong ang aking naibabato sa puntong ito. Sadyang hindi ko lang talaga maiwasang madismaya matapos kong matunghayan ang masalimuot na realidad sa labas nitong ginagalawan kong hawla.
Nakalulungkot pala talagang isipin na karamihan sa atin―tayong mga ordinaryo at “normal” na tao kung tawagin―ay baluktot ang pagtingin sa mga taong may kapansanan. Hindi man natin sila hayagang binabastos o di kaya’y harap-harapang pinagmamalupitan, sigurado akong iba pa rin ang tumatakbo sa ating mga isipan ― kung hindi “haay, kawawa naman” o “naku po, sayang”, nariyan naman ang “shit, kadiri, abnormal” pati “susmarya, walang kuwenta”. Pero teka, sino ba tayo upang magpataw ng kung ano ang normal sa hindi normal? Sino nga ba tayo upang manghusga’t basta-basta na lang mandiskrimina?
Kung tutuusin, hindi nila kasalanan ang magkaroon ng ganoong kapalaran. At sigurado akong hindi nila pinili ang nasabing balangkas ng gayong konkretong pagdirito, sapagkat simula’t sapul pa lamang ay bitbit-bitbit na nila ito. Ngunit dahil nga marami sa atin ang may balikong pagtingin sa sinapit nilang kalagayan, imbis na matanggap nila ang nasabing kapalaran at imbis na magamit nila ito upang “matumbasan” man lang ang nasabing kakulangan, ay kanila pa itong napaniniwalaan. Madalas nga bumababa na rin ang tingin nila sa kanilang mga sarili. Pinaniniwalaan nila kung ano ang pinaniniwalaan ng mundo, ng nakararami, ng lipunang di hamak naman na mas malaki at mas maimpluwensya. Dahil sinasabi natin―ng lipunan, ng mundo―na hindi na sila makababangon pa, heto’t nakokondisyon sila upang angkinin ang pag-iisip na wala na silang kapaga-pagasa. “Maliit ako kumpara sa mundo, ano pa nga bang laban ko? Ano pang magagawa ko kung ang lipunang ginagalawan ko’y hindi rin naman pantay ang pagtrato?”
Kung tutuusin, hindi naman sapat (tila mas tama pa ngang sasabihin na “hindi kailanman magiging sapat”) na basehan ang panlabas na kaanyuan para masabi mong may kuwenta ang isang tao sa lipunan. Hindi naman dahil naputulan lang sila ng daliri o kaya’y kinulang lang sila ng paa ay wala na silang magagawa para sa baya’t lipunan. Kaya naman nagagalak pa rin ako na sa kabila ng balikong kalakarang nangingibabaw sa lipunang ating kinabibilangan ay mayroon pa ring mga institusyon na tumutulong sa kanila na baguhin ang tingin sa sarili, institusyong naglalayong bigyan sila ng tsansang patunayan sa mundo na posible pa rin ang pagbabago.
Dito napukaw ng Tahanang Walang Hagdanan ang aking atensyon upang mapagmuni-munihan hindi lamang ang kalagayan ng mga may kapansanan, kundi pati ang kalagayan ng ating kinabibilangang lipunan. Sa pamamagitan nila, naipararating sa mga kapatid nating may kapansanan na hindi nagtatapos ang kanilang kapalaran sa kanilang mga disabilities, na hindi nagtatapos ang lahat sa kanilang mga pisikal na kakulangan. Maaaring may mga bagay silang hindi na kaya pang gawin sapagkat hindi na ito pinahihintulutan ng kanilang pisikal na kapasidad, ngunit hindi ito nangangahulugan ng kanilang pagkakagapos. Sapagkat lahat ng tao, may kapansanan man o wala, ay malaya―malaya dahil nararanasan niya ang pangangailangang magpasya. At ang pagpapasyang ito ay laging tungo sa pagsasakatuparan ng potensya ng kaniyang sarili.
Kadalasan nga hindi masyadong malay ang mga tao sa proseso ng pagpapasyang ito; nagiging malay lang siya kapag nakikita na niya ang epekto ng mga pasyang ito sa kaniyang buhay. Sa kaso ng mga kapatid nating may mga disabilidad, maaaring hindi pa sila ganap na malay na tinatahak na pala nila ang daan ng pagbabago. Marahil sa simpleng pagpapahintulot nila sa kanilang sarili na magbukas sa mga gawaing ipinepresenta sakanila ng institusyon ay nahuhubog na pala ang kanilang pagkatao, maging ang kanilang pag-iisip, na harapin―gaano pa man kapait o kapangit―ang katotohanan, at gamitin ito kinalaunan sa kanilang bentaha. Dito natin makikita na totoo ngang binabalangkas ng kapalaran ang bawat pagpapasya, ngunit may epekto rin ang bawat pagpapasyang ito sa kanilang kapalaran. Gaya nga ng kanilang sinasabi, “ang tao, habang gumagawa ng bagong pasya, ay lumilikha ng panibagong mga posibilidad.” At salamat sa Diyos, dahil sa mga panibagong posibilidad na ito ay nabibigyang bagong hugis ang balangkas ng kanilang pagdirito.
Ngayon, nakita na natin na posible talagang masabi na sa pamamagitan ng mga institusyong gaya ng Tahanang Walang Hagdanan ay napapahintulutang mabago ang pagtingin ng may kapansanan sa kaniyang sarili. Paano naman kasi siya tuluyang mababago’t mabibigyan ng panibagong tsansa kung hindi ito magsisimula sa kanyang sarili mismo, hindi ba? Kung gayon, nakatutukso ring isipin na baka nga sa loob ng tahanang ito ay naabot na nila ang kaganapan ng kanilang tadhana. Baka marapat ring sabihin na sa pagkakaroon nila ng trabaho sa loob ng munting komunidad na ito ay natutugunan na nila nang ganap, nang buong-buo, ang kanilang tadhana. Hayaan ninyo akong magtanong pa: ibig sabihin ba nito na ang tadhana lang nila ay ang makabilang sa Tahanang Walang Hagdanan upang magamit sa iba’t ibang larangang pang-ekonomiko? Ibig sabihin ba nito na sa pagkakaroon nila ng trabaho ay napatutunayan na nilang naganap na nila ang kanilang potensya? At masasabi nga ba natin na sa pagkakaroon lamang ng matino’t disenteng panunugkulan sa lipunan ay maabot na nila ang kanilang tadhana?
Mas gusto ko atang isipin na hindi pa―hindi pa dito nagtatapos ang kanilang tadhana. Para sa akin, hindi pa rin talaga angkop na sabihin na “ayos lang na doon na sila”, na “tutal may trabaho na naman sila doon at nagagamit sa pagsulong ng ekonomiya ay ganap na sila”. Bakit? Simple lang―hindi ka pa rin sandaang porsyentong garantisado na matatagpuan nila ang kaganapan ng sarili sa pananatili sa loob nito. Kahit ano pang ganda ng oportunidad na makikita mo sa loob ng nasabing komunidad, magsisilbi pa rin itong isang “artificial environment” kahit papaano. Artipisyal sapagkat hindi lahat ng klase ng posibilidad ay nagagawa nitong saklawin. Kailangan rin kasi nating ipaalam sa kanila na may mas malaki pang mundo ang naghihintay sa kanila sa labas ng komunidad na ito. At sa mas malaking mundo na ito, maaari pa silang makakita ng iba pang mga oportunidad―oportunidad na hindi naman natin ginagarantisadong mas makabubuti para sa kanila. Ngunit gaya nga ng napagtanto natin kanina, kahit ano pang oportunidad ang kanilang masaksihan sa mas malaking mundo ay may pagkakataon pa rin silang tugunan ang kung anumang tawag nito.
Kung magpapasya man siya na kaharapin ang mas malaking mundo, makahuhubog siya ng panibagong set ng mga posibilidad. At ang bawat posibilidad at oportunidad na kaniyang nabubuksan ay pagkakataon pa rin upang angkinin niya ang pagsasakatuparan ng tadhana. Sabi nga natin, ang tadhana ay laging bago sa bawat oras; hindi ito isang bagay na “panghinaharap” sapagkat bawat oras ay pagkakataon upang tugunan ang iyong potensya. Ang potensyang ito, at mahalaga rin namang malaman natin ito, ay nakikilala lamang sa kakayahan ng isang taong makitagpo o makilala ang iba, ang kapwa niya ako.
Kung gayon, dito natin lubos na mababatid ang isang napakahalagang elemento (o entidad) na may kinalaman sa pagtatakda ng kapalaran, at maging ng katuparan ng tadhana. Walang iba kundi ang lipunang ating ginagalawan, ang ating sociedad. Siya ang nagdidikta, siya ang pinagmumulan, ng tawag―tawag na makitagpo sa laro ng mga nagtatalabang presensya tulad ng iba’t ibang mga puwersa sa lipunan (eg: mga institusyon, kapwa taong may disabilidad man o wala, etc). Nasasayo na ang desisyong magbukas dito, upang katagpuin at tugunan ano man ito.
Sa huli, maaaring naitanong na rin ninyo sa inyong mga sarili, “kahit ba magsikap ng magsikap ang mga taong ito, saan pa rin ba sila patungo?” Sa totoo lang, ang hirap, ang hirap nitong hanapan ng kasagutan. Ngunit sa aking pagkakawari, malaki ang posibilidad na masadlak pa rin sila at patuloy na malilimitahan kung ang lipuna’y mananatili sa kabuluka’t kabaluktutang kinatatayuan nito ngayon. Hindi lamang kasi silang ang may kailangang baguhin; hindi lamang sila ang may kailangang pagbutihin at pag-igihin. Lahat tayo’y may pagkukulang na dapat punan, lahat tayo’y may mga pagkakamaling kailangan nating ituwid, kailangan nating itama. Alam kong ito’y mahirap lubusang maisakatuparan, ngunit lahat naman ng ito’y marapat lamang upang maanyayahan natin ang isang lipunang pinamamayanihan ng pagkakapantay-pantay, pinamamayanihan ng katarungan.
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Reflection Paper for PH101 (Philosophy of the Human Person I) class under Dr. Rodriguez. The paper was about my JEEP immersion experience in Tahanang Walang Hagdan.
A Form of Social Control Called ASWANG
The red eyes, the reclusiveness, the proboscis, and the shape-shifting: Aswangs, as far as the descriptions go, are a combination of vampire, werewolf, and a witch. They are beings of enormous power that can transform into any shape, even inanimate objects. Aswang stories and definitions do vary greatly from region to region and person to person, so no one particular set of characteristics can be ascribed to them. How much of the Filipino folklore is true, I can’t tell you. It’s proven, however, that all myths and legends start with a basis of historical fact―a piece of information that, I believe, gets exaggerated and altered as time goes by. Despite all these confusion and mystification, one thing remains certain and undeniable: this construct of aswang really has its strong hold in the Philippine culture, a strong grip in the Philippine psyche.
After watching the Aswang documentary, I realized that the culture of the Philippines truly reflects the complexity of its history through the blending of the cultures of diverse indigenous civilizations with characteristics introduced via foreign influences. Folk Religion is the best example I could ever think of. Because of the Spaniards’ intent to spread Christianity in our country, they used several black propagandas to make us turn (although not completely) from our old pagan beliefs. While we Filipinos are obsessed with apparitions and supernatural explanations for what happens around us (thanks to Spanish colonizers), we actually tend to be less interested in facts and the natural cause of events. That allowed, perhaps forced, us to more readily accept a fate we cannot control. Tatanggap na lang ng tatanggap; susunod na lang ng susunod. It’s like we are obliged to submit ourselves in a mechanism where one’s beliefs and, yes, behavior are strictly and sternly regulated.
This mechanism is explained by Emil Durkheim’s concept of social control―which leads to conformity and compliance to the rules of a given society, state or social group.[1] But as he puts it, “the key to understanding a culture’s system of social control is understanding the social norms upon which it is based”. By saying social norms, we mean commonly held conceptions of appropriate and expected behavior in a society. These norms, as we have already seen in class, can and do change over time. Perhaps we can equate it with modernity. In the class play we have just produced, we can see the characters equating their happiness with access to high technology. The play somewhat gives the audience an illustration of the constructs, of the norms, which are deeply rooted among the youth of today. This popular culture, wherein an individual almost always finds sophistication and self-actualization in the celebrated Internet, can be advantageous for it turns social activities a possible mission amid hectic lifestyle and intense work schedules, but can in fact be damaging as well (note that individuals now can choose how to “construct” their identities through Internet, they can now live an “alternative” life and identity if they want to).
So, based on these social norms, almost all societies impose social control on their citizens to some degree. In the Philippine context, we can see a lot of historical tales of social control used by Spanish colonizers, the Catholic Church, the Philippine administration, and even America’s Central Intelligence Agency―who all used the stories of aswang for their own agenda: to produce fear and anxiety among the people, to force them to comply to the rules and just obey. In the play, the aswang counterpart―if we rightly understood it as a form of social control―would be Omni, the hacker. Being anonymous, he inflicts fear and anxiety to other characters; he even limits and determines the actions of another; he even forces a lot of people to be conscious of their acts on the Internet.
The question now is this: Do we really need this thing called social control? Well, social solidarity is undeniably essential for the existence of society. Face it, no two persons are alike in their nature, ideas, and interests. Every individual is a separate personality, as they say. If every individual is allowed unrestricted freedom to act and behave, it may create chaos, anomaly, social disorder. Emile Durkheim also used and popularized the term “anomie”, which means social instability. Instability caused of what? Probably by the absence of a supporting social―even moral―framework, or maybe by the abandonment and the disorientation of moral and social codes in the society. In this light, we can see that social control―which regulates behavior in accordance with established norms―is necessary for maintaining order in the society. Kailangan ito para may basehan ka sa mga ginagawa mo, pati na rin sa mga pinaniniwalaan mo. However, we can also see social control as a hindrance to the society’s development. Notice that “control” can be a mask for “bondages”―bondages that might oblige us to be stagnant, inert, dormant. As the Citizens’ Rule Book puts it, “The logical conclusion would be, if giving up some rights produces a better society, then by giving up all our rights we could produce a perfect society.” It may be seen as something that would demand us to submit our freedom completely just to attain an idealistic, perfect society. It may ask us to withdraw from better possibilities of change; it may even ask us to drop our own luxury of thinking and rather follow.
All the following things comprise the aswang concept in the Philippine society: it is a means of social control, a form of projection, a convenient cover-up for other “crimes”, or perhaps a distraction for people from the real issues. We are always terrified (even entertained) of these supernatural beings, but we always almost forget that in every “horror story”, there are realities that could be even more frightening. Almost always, we fail to realize that social control is an influence―an influence that should be implemented by society itself―that must be exercised for promoting the welfare and interest of the entire group, of the entire society.
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One of the coolest topic we had for SA21 Class. Yey, thanks Ms. Medina for giving me an A on this one! :-)
Breaking Free from the Claws of Poverty
Food is a major item in the Filipino market basket. This is true not just for poor households in both rural and urban areas, but to rich and elite households as well.
In the 2006 and 2009 Family Income and Expenditure Survey Final Results [1], the total expenditures (in billion pesos) of both the bottom 30% and upper 70% of the income classes are broken down into corresponding expenditure items. We can see from the data (Table 7) that from the 19 items listed, Food Expenditures accounted for the biggest chunk. Given that food is the most basic necessity among other items enumerated, then no wonder that that would be the case.
Common sense tells us to believe such case. But there is something unusual about the data: the bottom 30% of the income classes accounted for 59.1% (year 2006) to almost 60% (year 2009) of its expenditures in food, while the upper 70% only accounted for 39.3% (year 2006) to 40.5% (year 2009). Isn’t it strange? The richer ones who fall in the upper 70% must have more money to spend for food than the bottom 30% of the population. It is true, that both income class divisions used in the FIES statistics face an increasing trend in food consumption; however, the data surprisingly presents us a much more intriguing case here. Thus, the question is: Why is food expenditure higher for the bottom 30% of the population compared to the upper 70%, and what factors contribute to it?
We all know that without enough job opportunities, people will more likely not be able to earn income, to earn a living [2]. This actually makes the poor more vulnerable to poverty. Because of this scarcity in [economic] opportunities, obviously, the ones who belong in the bottom 30% of the population would have a more minimal income and lesser earnings, than that of the upper 70%. This just leads us to the next point we want to stress out: income inequality [3].
The Philippines exhibit a highly inequitable income distribution. In ADB Philippines’ book Poverty in the Philippines, it showed that 20% of the richest Filipino families already accounted for 53% of total family income and what was left was shared by the 80% of the poorest. To confirm of the country’s income inequality, it showed that the income of the top 10% was equivalent to 19 times of the lowest 10%. These are just figures. To further investigate, interviews have been conducted. In these interviews, we have seen a huge difference. A small time vendor earns more or less 200 a day. Another man who runs his own business earns approxiamtely 2500 a day. And there was a man who only earned less than 90 pesos a day. The poor, obviously earn so much less than the rich. This is a result of minimal job opportunities for the poor. As a result, a big proportion of their minimal income is allotted to food consumption. These people felt that they have no one to blame but the government. But is it really the government’s fault? Maybe. Maybe not.
Now, we ask how do each person budget their income. The businessman, obviously can afford any luxury he wants. So, aside from the basic necessities such as food, his surplus income goes to investments that would only give him more money. Although it may seem that the small time vendor earns enough, she does not have the extra money to spend for other than what her family needs the most. What makes things even worse is the fact that those who belong in the lower 30% of the population are relatively bigger families, thus, they have more people to feed. That is why most of them don’t have the capacity to spend on other things besides basic necessities, besides food. The man whose income is lesser than an average Ateneo sudent’s baon has to feed his family of 7. And according to him, “lahat nang yun napupunta nalang sa pagkain namin bawat araw”. Given these, it may be that the reason the lower 30% has a higher expenditure on food is that their budget is solely appportioned to the most important item --- food, since they no longer have that extra to spend on other items.
What happens when prices on food increase? Then, the poor would definitely feel this change, butas agad bulsa nila. Unlike with the rich, it does not matter since they earn an incredibly large amount. So the income of the upper 70% is distributed to different items as reflected in the FIES result.The poor on the other hand, have a limited budget so more than 60% of their consumption is allocated for food and thus a higher food expenditure percentage compared to the rich.
But, above all that, we have to ask ourselves this important question: so what? What do these numbers and figures really tell us? What do these numbers and figures really tell about us, about who we are as people, about who we are as a culture? Undeniably, there is hunger in this country now; our poorest eat only once a day. And what lies behind this is a damaged culture―a culture that impedes our development―that we don’t usually realize, that we don’t usually take time to think of.
We may not know it, but cultural factors also shape (and are shaped by) poverty and inequality in this country. In fact, according to Lewis, “culture emerged when populations that were socially and economically marginalized from a capitalist society developed patterns of behavior to deal with their low status”. This behavior was characterized by low aspirations, political apathy, helplessness, and disorganization[6]. And once this culture is in place, it develops mechanisms that tended to perpetuate―yes, even if structural conditions change [7]. The saying “We are poor because we are poor” is not a mere tautology. This just reflects the culture―and the mechanisms that developed from this culture―that we’re speaking of just now. This is the culture of poverty, a culture that is in fact self-perpetuating, a culture that constitutes a “design for living” [8] that is passed on from generation to the next.
More specifically, this culture of poverty argues that the poor remained in poverty not merely as a result of their economic conditions but also because of cultural values and practices they had developed from poverty[9]. It is conceived as some sort of a lifestyle, sometimes a “worldview”, which made the escape of poverty even more difficult, perhaps impossible. For instance, in the bottom 30% of the income class in the Philippines―which is more likely being comprised of the poor people in the country―individuals usually feel marginalized, helpless and inferior. With that, they adopt an “attitude of living” for the present, an attitude expressed as a “reaction” to low income and lack of opportunity. And what attitude is this? Idleness. In layman’s term, laziness.
“We are poor because our people are lazy.” True, poverty in the Philippines is caused by laziness to work harder given the difficulties, the laziness to continue try to earn more so that the family won’t stay as isang-kahig-isang-tuka, the laziness to strive harder so that they can at least taste a different kind (a better one) of living. I pass a slum area one morning, and I saw dozens of adults doing nothing but idle, gossip, and drink. Majority of them don’t use their time wisely for productive things that could’ve at least make them makariwa-riwasa. Result? No earnings, if there is, only minimal. Because of insufficient income, man is obliged to “expend all his resources on maintaining himself from moment to moment”[10]. And from that little earning, alangan namang iba pa ang bilhin kundi pagkain. This fact is reflected on the FIES data on the percentage of food consumption to overall expenditure.
Besides idleness and laziness, the debilitating mindset of the poor is another main cause of poverty in this country[11]. It is thinking and believing that nothing else can be done for one to prosper and have a good life. We may not be conscious of it, but it is what we all nurture in our “mind” that causes poverty and not the government or anybody else. What we think, we act, we feel and the rest is just a resultant of it. In fact, many sociologists believe that the poor share the same values as the rest of society, but their attitudes and habits are reactions to their knowledge of their situation, and their behavior is just a response to their perception of hopelessness in realizing these ideals.
The upper 70% consists of the rich population, those who can afford to buy and those who have a stable job. Unlike the poor, their budget is not only concentrated on basic neccessities but also on things that will increase their status. Most of them, they spend on things they can brag about. This is the attitude of most well-off individuals, they present themselves expensively.
For us, it is better to think of poverty as a choice. While poverty is a result of many factors, the value system of the Filipinos remains to be its major cause [12]. Think of these real life examples: the economically struggling family would have more children than the economically blessed. In slum areas, a lot of parents and children are hooked on vices such as gambling instead of looking for a decent job that can provide them means of sustenance. How ironic! As the saying goes, life is what you make it; thus, it is safe to believe that “to wallow in poverty is indeed a choice”.
Summing it all up, we have to be aware of this: we currently face a real and insidious enemy that we must all vanquish. And this enemy is worse than the stubbornness and the narrow-mindedness of any extraneous power. As F. Sionil Jose puts it, “We are our own enemy.” And in order for us to get a break from the claws of poverty, we must have the courage, the guts, and the will to change not just the government, not just the system, but ourselves.
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Paper on Poverty and Consumption. Submitted to Ms. Czarina Medina, Sociology and Anthropology (SA21) Class. :)
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