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.

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

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

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.

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. :)

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.

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. :)

Game of the Elite? Or not?

“In theory, it is taught that in governance, all power derives from the people and the goal of politics is the common good. Because by themselves, individuals, families and groups cannot achieve full development in order to live a truly human life. Hence, it is the task of politics to make available to them the necessary material, cultural, moral and spiritual goods.” -- Lope Coles Robredillo, SThD, “Philippine Politics: Game of the Elite”

Theoretically speaking, office holders in the government are placed in power by the people not only to reconcile the particular goods of groups and individuals, but also to interpret the common good that is consistent with the guidelines of the majority . In view of the enormity of this responsibility, one cannot but admire a politician ― those brave souls who choose to undertake the seemingly heavy burden of this task. However, if the Philippine experience has anything to tell us, it is that politics is generally a “power game” ― a game that seems to hardly make any marked improvement in the lives of the impoverished, since the common good is scarcely―if not at all―its absolute goal. If this is the case, who, then, plays this game? Who, then, becomes the master of this unjust game?

In the national scene, Philippine politics is almost exclusive of the few who are rich. In fact, our politics could be described as a struggle for power among the rich and privileged who are more concerned with their own advantage and that of their own class than with the advantage of the majority who are poor. Of course, one can object that this is just a generalization, and to generalize is to falsify. Yes, that is true, but still, this provides us a pattern, a framework, and a certain viewpoint that we can utilize to understand a known thread in the Philippine political arena― the trapo, or more formally known as traditional (Philippine) politics.

This interesting term “trapo”, as presently used in Philippine politics, is a fusion of two words “traditional” and “politician”. In the beginning the preferred word was “tradpol”. But this contraction fell into disuse because it lacked the pejorative power of “trapo”, a worthless cloth (basahan) meant to wipe off dirt . Over the years, trapo mutated in meaning, and has since acquired negative connotations towards politics in general. Today, the Filipino understanding of this term has actually little to do with being merely traditional; it has more to do with being dirty and immoral. First of all, whatever happened to a word that is derived from a beautiful root word (that is, “tradition”) is saddening. “Tradition” is something usually good that is handed down from forefathers to offspring, inherited for generations and eventually becomes a part of a nation’s culture. However, today, we see the word with a totally twisted meaning especially when used to refer to a traditional politician ― the latter having been a derogatory description of the unwanted, of the hated, and of the much talked-about species of humankind engaged in dirty politics.

A traditional politician is one who leads and manages the country like everyone does. Sadly, the common way nowadays is through the corruption of power, position and procurement. So how, really, do Filipinos view trapos at the first place? First on the list is the trapo’s being “rent-seeking”, someone who dabbles mainly in the dirty realm of patronage politics. His motives are mostly for self-aggrandizement, deriving wealth and power from the existing system. Sad to say, this has become the general way on how politics is done in the Philippines. Next, he has ill-gotten wealth to begin with . He enriches himself while holding public office. He invariably seeks elective public office in order to expand and protect their ill-gotten wealth. Also, a trapo is one who perpetuates himself in power. He tends to stick to his post because he enjoys all the perks from the pork barrel even though the constituents he is serving are not fully satisfied and contented. What’s even worse is he rather builds a political dynasty, making politics a very lucrative family business. These people run for office not because of their own capabilities but because their parents or relatives were also in public office ― as if it has already become their birthright. We have a lot of actual situations, or variations thereof, where Papa is a senator, Mama is a congresswoman, Ate is a governor, and Kuya is a mayor. We even have a case in Mindanao where the governor had his four wives run for mayor in four towns of the province . Surprisingly unsurprising, three of the four actually won. And lastly, according to many “fed up” Filipinos, trapos do not actually care for political ideologies or programs of government, which explains why most of them don’t have visions for their constituents . Why? Because majority of them are self-interested, and are not capable of or willing enough to turn their stagnant community into a progressive one. Preserving self-interest above that of the state through politics of convenience is indeed their “top-of-the-list” priority.

What happens to us then? Well, admit it, we sort of develop hatred and extreme disgust towards the what-we-call “power addicts”. We almost always blame them for the misfortunes predominant in the country. We even despise the idea that they exist in our society. Yes, the idea of trapo has shaped our understanding of what ails the Philippine politics. But parallel to our take against the trapo, we unconsciously raise the image of the “morally unblemished politician” . Meaning, to fight evil, we are now in a “quest of the good and the moral”. But dude, how are we supposed to measure the good in politics? Is it by their personal traits alone? Or primarily by their political visions? This depiction of our political monsters―as not just being our rivals in the seemingly unending contest for power, but also as an epitome of evil―is in fact misleading.

Our problem is not simply that we have had enough bad men and women in politics. Well, every society does, so to speak. The main problem could possibly lie on our failure to recognize that our entire “political system”―the mechanism by which we govern ourselves , the whole system by which we choose the leaders who make decisions in our name, the quality of relationship between the governors and the governed, and not necessarily the form of government or the choice between different types of government―has indeed become dysfunctional.

“The perpetuation of this dysfunctional system is what breeds corruption, incompetence, and misuse of governmental power”. I guess I would have to agree that this ‘system dysfunction’ has something to do and is deeply intertwined with our traditional Philippine culture. Yes, we may have all the modern political structures before us, but the problem is this: our structures had already gone far ahead of our culture. In other words, our attitude dealing with these structures is not of the same pace. Despite all the modern democratic mechanics (such as the institutionalization of exteriorities as official components of Philippine politics ), we are still stuck with some of our traditional Filipino culture and values. As Prof. Jose Ma. Sison in his 1986 lecture at UP Diliman entitled “Crisis of Philippine Culture” puts it:

“Culture is not simply the ideological reflection of current forces and contradictions in the economy and politics. It is also the accumulation of notions, customs, habits and the like which date as far back as prehistory, and which persist in current circumstances for so long as there are carriers and they are part of the social psychology of the people. ”

As said, something will “persist for so long as there are carriers”. A trapo still persists because he simply is acting on the basis of an established practice that is ingrained in a culture of continuity ― a culture that is prolonged whether consciously or unconsciously both by the people who loathed (us, citizens) and are actually being loathed (trapos).

We, Filipinos, are known for our close family ties. From this, we could say for the majority that the family is a big part of our existence since they influence a lot of our beliefs and actions. But in the deeper context of Philippine society, the family could also serve as a bridge to getting power. Through this reach, I think getting into the action of politics through family is a little bit related to palakasan. If you are a direct relative of someone in power (preferably the ones with the same surname as yours), it’s more likely that you’ll get a chance of attaining a position of power than if you’re not ‘connected’. It is of no surprise that political dynasties are prevalent in the country up to this day. Look at the countrywide known families such as the Marcoses, the Estradas, the Cojuangcos, the Binays. Or perhaps the Ramos-Shahani clan in Pangasinanan, Joson clan in Nueva Ecija, or the Crisologo-Singson clan in Ilocos Sur . Just like the political elites, they would always be there, and it seems that nothing in this country could ever change it.

Another traditional Filipino value that helps propagate―in one way or another―the unwanted trapos is pakikisama. It is when we give in to what others want, so that we won’t be ‘out’. We don’t say anything against anyone to have that smooth relationship. It’s being less confrontational in order to avoid conflict. At first, it may seem good to sustain valuable interpersonal relationships; but in the long run, things move to our disadvantage. Problems, comments, and actual conditions aren’t dealt with; and no real change occurs.

Of course, we won’t forget about one of the many classic Filipino characteristics ― utang na loob. It is the indebtedness to someone who has done you a favor. This obligation to repay would continue to be inside us unless we do make up for it. The social elites particularly love this. This is a tool which people with the most resources use to become part of the political elite, and stay there (thus ending up as trapos). As people with the most property or assets or income, whenever they do something for the ‘little people,’ these little guys are obliged to give back the good deed in any way they can. Obviously, usually not through money, but through votes. Votes for the givers when they run for office, votes for those they favor, or votes for those they are related with.

But for me, the one word that best captures the substance of politics in traditional societies like ours is patronage. This refers to the support rendered by superiors to subordinates in exchange for the latter’s loyalty, often called as patron-client framework . This is possible because of poverty and since there are sharp inequalities among our people. Under this system, “the ideal leader is kind and generous, rather than knowledgeable and law-abiding; the ideal citizen is loyal and grateful, rather than informed and assertive of his rights” . This culture of patronage so pervades our political life that elections are seen as nothing more than contests to determine who can give more and promise more in the short-term. These are the things that make our politics traditional rather than modern; these are the values that make our political system not at par with structural modernization.

Philippine political system has been tagged to be corrupt and helpless. Why? Because politics is unhealthy, and rights are for most point, abused. Getting real reforms are very challenging, but there must be an escape from traditional political system which we all consider as our comfort zones. But we have to keep in mind that changing the political system alone would not solve the problem at all. Maybe, we need to look at ourselves first, and reassess our values as a people, because admit it or not, what’s happening in the country is not just a result of a corrupt system, but also of our own doing. “People who are blaming the government alone are pointing the government with a finger without knowing that four fingers are pointing at them, implying that the blame also belongs to them.”

So, is there anything else to hope for? Of course there still is! In a republican society like the Philippines, governance is always at the hands of the people. Real transformation may seem a bit impossible now, but hey, change has happened in much more difficult circumstances, so let us keep our hopes up! We must just be willing to change our attitudes, and of course, our perception. As Carlos Celdran, freelancer-cum-tour-guide in Manila, says of himself: “Just a regular fellow trying to change the way you see the city of Manila one step at a time.” I guess it is just so true, that transformation happens when one person at a time believes it can happen, and starts that change right within himself. Here’s to forthcoming change!

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Final Paper for Sociology and Anthropology (SA21) Class under Ms. Czarina Medina. One of the papers I really spent time writing about. Oh, Politics in the Philippines.

Advertising, Eh?

I always see Advertising as a complicated field. For a Photoshop amateur like me, it’s certainly a field I would―and should―rather not think about. Although there’s something in it which I find so interesting, I almost always end up enumerating several reasons to be rightly discouraged.

Because I considered myself as incapable in the field, I find myself so amazed every time I see and hear about people who truly shine in the Advertising world. One of which is THE David Guerrero.

After hearing his success story, I have proven a lot of things about Advertising. It’s more than just promotions; it’s more than just making videos and posters and commercials. It’s a field where you aim for profit, yes, but still places high regard on the people’s psyche. It’s not there simply to attract people to subscribe to a certain product or service or idea; it’s not there to fool the people. It’s there to help create a well-informed market, a well-notified group of consumers, in a creative manner.

Seeing Mr. Guerrero’s feat, I wish I had the same flair and the same habit to extract all my creative juices, to dare think outside the box. I suddenly remembered my Marketing class and my struggle to come up with a feasible and very nice service proposal. It was a tough thing to do, maybe because I don’t think outside the box as effectively as others do. I guess I just have to practice, and give myself a little more push so that I can exercise this sleeping creativity in me.

I also figured out that one can still be successful in the field of Advertising even without superb skills in Photoshop and the like. Yes, it is an advantage, but with a creative mind and a passionate heart, you’ll be fine. My interest got stirred up a little, and I find myself relating Advertising to my beloved Marketing. And guess what, they may involve different tasks and duties, but they have some things in common too. Both of them require creativity―which I think I have to continuously work on. Both of them intend to constantly win the consumer’s heart―which I am really interested in doing in the near future. Both of them demand a pretty good knowledge and deep understanding of the consumers―which I really find so challenging yet at the same time exciting.

Mr. Guerrero didn’t just leave us with amazement; he brought us all inspiration. I never imagined Advertising to be a spring of life’s inspiring and encouraging lessons. I learned that advertising is not really about how good you are, but about how good you want to be. I may not be currently skillful in Advertising, or even in Marketing, but I know for sure I wanted to be good at it. The drive is important, and the desire to continuously learn is very, very important. As Mr. Guerrero puts it, “Your vision is your greatest asset.” True, for without a goal, without a target to aim at, one can’t definitely score.

He left us with this statement, “If you want to succeed in Advertising, you’ve got to do three things: work, work and work.” Most of us got scared, who wants to get stressed in the future anyway? But honestly speaking, I fear the same thing. I suddenly realized that I’ve been always looking at life’s shortcuts―I always desire for an easy way out. I don’t want to be stressed; I don’t want to get tired in my future career, yet here I am, wishing to get to the top someday. But life’s not like that, you know (well, not unless you have ‘the connections’). For an ordinary dreamer like me, I definitely have to have the willingness to commit to something. “If you want to succeed in it, you’ve really got to commit to it.”

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Another Reflection Paper for Marketing 101 Class!

Speaker: THE David Guerrero. Awesome.

Time to End That Dilemma

I came there not for the bonus points alone (well yes, you may choose to include it); I came there with a clear and well-defined purpose―that is, to bring an end to my dilemma.

Entering the Faber Hall with my friends and other colleagues from JGSOM, as well as seeing quite a number of people dressed up in their I-wish-I-had corporate clothes, gave me this familiar chill. I know I was in the right venue¬―I was certain that it was the Marketing Talk I’ve decided to attend to. What I was not sure of with myself is this: am I really for this? Am I really for Marketing?

Ever since the start of my junior year, I’ve always been trying to imagine my life after college. I’ve always been trying so hard to figure out what career, what path, should I go for right after studying. Yes, being a Management Engineering student (and of course, knowing myself and the values I carry as a student) somewhat gives me this assurance of a good job, or perhaps the idea of getting a job at the very least, right after graduation. I very much know that these faces―the people whom I considered my colleagues and friends from this course―are the same people whom I have to contend with to get a job. And to tell you, these people are a bunch of amazing people: very unique, very maabilidad and matalino in their own ways. Of course, I wanted to stand out. Why? Well, I have selfless parents to help out, I have a younger sibling to take care of, I have a persevering self waiting to be rewarded with something wonderful, say a great and happy life.

And so, I’m planning to take a minor degree, to pursue something beyond my M.E. curriculum, that will help me stand out among others, and will let me enjoy the beauty of life as it is. But the thing is, even until now―the stage where almost everyone’s too busy planning their own lives already―I still can’t make up my mind, I still haven’t exactly figured out what I want to do with my life. I personally have two choices in my heart: (1) Finance, and (2) yes, the dreaded, Marketing. I can say I like them both. I just have to figure out which one suits me the best.

Whenever I attend career talks of several companies, I always find myself highly interested with occupations, with jobs, in line with Marketing. These type of jobs are always the first one to catch my attention. However, I have this great fear―I fear that I won’t be able to succeed in this fast-paced world. As our speaker―the kalog yet amazing Miss Matec Villanueva―puts it, “Marketing is war”. And in this battle, we have to prepare ourselves to fight all the time. Why? Because marketing is indeed a competition―you are always in a fight to win the consumers’ heart. She even said, “If competition doesn’t thrill you, then probably you do not fit here.” Dammit, I thought. I’m not sure if competition thrills me the way it thrills her. I respond to competition as best as I could, but to say competition is what makes me most excited, I’m not so sure. I am the type of person who avoids pressure as much as possible. I know I’m not being realistic, and I’m pretty much aware that the outside world is harsh: it’s full of pressure, it’s full of tension. And listening to this part of Ms. Matec’s talk makes me add another point in my fear list. 

She even goes on with her long list of what-makes-a-good-marketer: good analysis skills, strong intuitive sense, good sense of organization, decisive, flexible, open, et cetera. I know I have most of them, but I find myself always questioning my abilities―”ay, di ko kaya ‘yan”, perhaps “ay, marami namang mas magaling sakin eh”. I know the problem is with me. And Ms. Matec’s statement that struck me the most is this: “Don’t be afraid to make mistakes in life once you’re out there. Just make sure you don’t make the same mistake twice.”

I figured out there’s no point in worrying myself with this “uncertain future” I used to think of. Besides, nothing in life is a sure thing; not everything will go as planned. But it never hurts to try. As Ms. Matec puts it, “If you never try, you will never learn....Don’t plan it, don’t dream for it. Just embrace it; keep doing the things you really enjoy doing.”

I went out the conference room, still without a hard and fast solution to my dilemma. But I’ve got to say, at least my heart’s now at peace.

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Reflection Paper for Marketing 101 Class!

Awesome speaker, Miss Matec Villanueva! The best!

One Step at a Time

Unlike the other groups in class, we didn't go to mainstream companies for this activity. We were supposed to visit McCann Erickson to conduct our company visit. However, we started to ask ourselves this: why think mainstream if there are actually a lot of organizations and foundations within the area that are truly worth visiting and worth noting? Of course we were not mistaken as we were gladly welcomed by CRIBS Foundation, a non-government organization known for bringing 'hope to every child in need'.

My partner and I were not actually aware of CRIBS Foundation until this activity happened. Later we've found out that CRIBS, which actually means Create Responsive Infants by Sharing, started way back in 1974 by two Lutheran missionary wives who took care of sick babies from the Department of Social Welfare and Development. From then on, this non-government organization -- whose funding comes mostly from private sources -- has never stopped providing the community with Foster Care Programs directed to the welfare of abandoned babies and sexually abused young girls.

To be honest, we didn't really know what to expect from this organization. But the moment we reached the humble home of CRIBS Foundation in Marikina, we found ourselves asking 'is this it?' Yes, it was a mix of shock and excitement -- shock because from the outside, it was just a plain, old residential unit; and excited too since the place was incredibly quiet, making us eager to come inside and witness for ourselves this kind of "mystery".

So to help us out, we have interviewed CRIBS Foundation's Administrative HR Officer, Ms. Diasy Poja. And through her, we were able to answer our questions ranging from Leadership Styles and Attitudes, all the way to Managing Deviant Behavior. As surprising as it might get, we were able to see a lot of similarities between this kind of organization and those very mainstream companies that management students like us would almost automatically think of.

In the Philippines, being a social worker is not deemed to be a logical job because of the heavy workload and the low salary attributed to it. Given this, among other operating costs, there are only a few organizations that cater to the needs of abandoned children in sponsored shelters. White Cross, for example, located in San Juan, offers temporary shelter to homeless children since the late 1930s. CRIBS, in a similar manner, is a foundation providing a home to abandoned or abused children. Even if its operations is not as big as other more mainstream companies, it still needs to employ leadership and strategy in order to motivate and develop its employees to be in line with the goals of the foundation.

CRIBS Foundation has three kinds of employees: caregivers, social workers, and administrative staff. The foundation has two branches, namely New Beginnings, catering to abused girls, and Receiving Homes, catering to abandoned babies. For the former, there are three positions in accordance to superiority of roles: Supervisor, Caregiver-in-charge, and Caregiver. The same holds true to the latter, although the titles are House Parent, Social Worker-in-charge, and Social Worker.

Diversity is not a problem with the CRIBS as they specifically target employees who fit their job description. For example, aside from focusing primarily on women, they also prefer young caregivers, who are stronger, or more mature social workers, who are more respected, for their different branches. With a more focused demographic and team backgrounds, it is, theoretically, easier for the foundation to work together as a group without having to deal much about differences in culture. Moreover, the foundation also assesses the personality traits of their employees if it suits their job or not. Honesty, determination, and patience top the list of traits that are sought for when working with CRIBS. Without these, it would be relatively hard for the employee to cope with the daily pressures of taking care of children.

Seeing the workplace, there seems to be unity and cooperation among the employees, especially in the respective area that we visited. There are clearly defined roles assigned to each employee and this helps in the cohesion of the team as a whole.
This unity and cohesion among the employees are just a product of their efforts to pursue various staff development activities. Also, they have this "Self-Care" for caregivers and social workers. Most of us call this as a day-out. But this day-out for the employees is still considered as a work day, and thus comes with pay. This is a good opportunity for the employees to build camaraderie as they enjoy a day to go swiming, do bonding activities, etc.

To further enhance their skills, CRIBS also allow their workers and volunteers to undergo team building seminars and acquire team building modules. The CRIBS Administration, who received trainings from different external institutions, pass this learning to their workers through their "Growing Great Kids" Program. The program includes series of workshops and trainings for the employees to equip themselves better in a demanding but fulfilling task to raise kids.
As you can see, just like other mainstream companies out there, non-government organizations such as CRIBS do also eye for members who cultivate honesty, determination and patience among others.

However, even in a small setting, deviant behavior inevitably happens. Aside from the usual reasons of lack of supervision and low salary, there are other variables that should be taken into account that makes employees of CRIBS engage in deviant behavior.

Does job security necessarily mean increased productivity? According to Ms. Poja, it probably is not the case. In fact, if the employee is in a “probationary” status, they tend to become more hardworking and obedient when compared to regular ones. One cause of this may be due to the absence of a “threat” of extermination to regular employees, especially since labour laws in the Philippines prohibit job termination without good probable cause. In this case, the CRIBS administration would make warnings in the form of verbal and written, and then employ either suspension, demotion, or, in an extreme case, termination, if the offender still repeats her violations.

Patience also plays a key role among the employees of CRIBS because of the delicate job of protecting and nurturing abused kids. Some kids, as we have observed during our visit, can sometimes get too boisterous and rowdy that they would have tantrums or even not follow authority. Because of this, these employees are specially trained to handle different age groups (ex. infants, toddlers, school-age) and also have guidelines posted around the room on how to properly care for a specific child. In some cases, however, it gets to a point that some employees physically harm kids because of the loss of patience, resulting to termination or resignation.

In this context, we can see that the foundation uses punishment to reduce the possibility of erring employees. However, from what we have learned, the company also uses employee-recognition programs in order to motivate its employees to perform better. The foundation uses mid-year and annual performance evaluations where all merits given to their employees are based upon. It also employs mandatory benefits such as SSS, Christmas bonuses, leave with pay, and a lot more. Besides all these benefits, annual stress management programs for caregivers and social workers are also being utilized for the welfare of its workers and volunteers. Through this, the foundation provides an avenue for them to advance in job position primarily based from outside feedback and tenure with the foundation.

It is noticeable how the company is able to manage deviant behavior. Yes, we think that, with its small budget, it will be hard for the foundation to increase pay for its employees. However, as we have seen, with a transparent system of job advancement based on tenure and merits, the foundation is also aiming to develop its employees to possess bigger roles, which reduces the problem of job monotony in the workplace.

All in all, it is such a wonderful experience for the both of us because we learned a lot about how organizations really work, and how they are set to attain success. For one thing, we saw how important effective leadership and behavior management is in organizations―be it big or small scale―to effectively and efficiently achieve whatever goals they might have set. And to top all that, this experience has actually helped us both realize that these kinds of organizations, apart from the mainstream jobs in corporations that most of us do aspire, must be looked upon because they create opportunities for people to become whole and empowered instruments for changing this society in their own little ways, one step at a time.

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A paper we made for LS100 Class after we visited CRIBS Foundation :-) Shout out to my lifeline partner, William Christophe Ang!

Reflections on Leadership

Leadership is one of the most widely talked about subjects for the longest time now. Besides the fact that it is one of the most elusive, puzzling and fascinating topics in town, there’s really a need to bring this topic up most especially today. A lot has been commenting about the lack of leadership this generation currently faces. “Where have the leaders all gone?” they ask.

Well, for most of us, leadership is much like a quality, something that we know when we see it but find it somehow difficult to define or even describe it. I find that so true, until Mr. Joseph Anthony Quesada―a manager at the Ayala Foundation―shared with us his thoughts on leadership. Perhaps, for most of us, leadership is not something new anymore, but hearing it from someone who truly radiates the essence of leadership―someone who even serves as a medium for others to learn and acquire it―is totally a different thing.

As I think about leadership during our class convention, I discovered three principles that, for me, define what it means to be a leader. First, Kuya JQ helped us realize that leaders must first understand themselves and take time for regular renewal in order to be effective leaders. These periods of renewal allow leaders to reflect on themselves and their organizations and hopefully lead to new insights that will make them better leaders. Leading―as we can see―is no easy task because it entails a lot of “inner work” to do. Organizations are different, and so are leaders. Nevertheless, it is still possible for us to arrive at a set of leadership styles and qualities that are necessary to bring the organization into success. I guess I have to agree with the saying that if we truly know who we are, then we will know where we need to improve. Thus we can see the importance of understanding the self first in order to become the best leader we can possibly be.

Second, I learned that leaders are there not to control their subordinates, but to empower them. Empowerment involves conveying the mission and goals in such a way that people can use their initiative and make decisions on their own. Instead of purely dictating them on how things are supposed to be done, on what work standards they need to possess, why not foster trust among others? Why not trust your teams to accomplish the organization’s mission and vision? Why not allow them to make mistakes and hold them accountable for it? I realized it is not always good to control, direct and manipulate them at ALL times when it comes to decision-making processes and project executions. Because in that way, leaders―consciously or unconsciously―tend to inhibit their employees from growing, from learning, and from maturing at work. We should always remember that leading well actually means giving our people a voice and a chance to contribute in their own terms. And so, we should refrain from killing this leadership potential in them by forbidding them to do things their own way. As Kuya JQ puts it, “As leaders, we should give them [teammates] space to move; we should not at all times measure our people against our own standards.” This also involves creating a culture in which initiative, risk taking, and learning is valued. It may be nice to be the superstar of the team, but it is truly much more rewarding to be the leader of a team of superstars.

It also came to me that leaders must―and should―really pay attention to their organization’s culture and be proactive in shaping the environment in which others will do their work. With this comes the leader’s responsibility to create a climate in which others can be successful and can achieve the organization’s vision and goals. And to do this, leaders must identify completely with the people (the environment) they work with―what their strengths are, what their weaknesses are, what are the things that motivate them, et cetera. Leading is actually a challenge to make these differences meet at some point, to make all these divergences work for the betterment of the organization. Yes, it may be hard to pull all these things off, but that’s just how it is! It’s hard, but once we get there, it would be truly rewarding. Why? Because leadership is about challenge and change; if we become successful in doing this within our own teams, our people will find their work meaningful, repaying us through affective commitment, of course, increased effort.
Given the dynamic environment in which one must lead, being a student and leader of oneself, one’s organization, and one’s environment is vital to an organization’s success. Creating a culture in which people know what is expected and can do their best work is another. But beyond all these principles (thanks to Kuya JQ), I believe what ultimately sets leaders apart from their followers is their desire to make a difference. Because in the eyes of a leader, challenges and setbacks must be overcome, problems must be resolved, and mountains must be climbed so that the horizon where the image of success lies can be once more in view. This, I’ve figured out, is what leadership is ultimately about.

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Reflection Paper for LS100 (Organizational Behavior) Class under Mrs. Lilian Avecilla