Early this morning, I accompanied one of my boardmates to the Partas Bus terminal in Gov. Pack Road. She was to take the 8AM trip bound for Bangued, Abra, as she was going home to our hometown Manabo. Had breakfast with her while waiting for the bus to go, and read newspaper.
I left her when the bus was about to embark, then I headed to Session Road. Just when I was in front of PLDT, I saw two of my Korean students walking down the sidewalk. They just came from, perhaps, Naver internet shop - a Korean net shop. I walked faster to catch them up.
I caught up with them in front of BDO, then I discreetly poked one of them! ^^
"Ah! Sir!" ~ one of them exclaimed, while the other one just smiled. I asked where they came from. The one I poked replied, "Home, sir." Thinking about where they just came from, I verified, "Home?" The reply was, "We are looking for someone."
As the covnersation progressed, I learned that they were looking for one of their housemates, a 19-year-old lady, who went out during the night but never returned till that time. Because they were bothered, the two of them went out to seek her in places that are frequented by their fellow Koreans. Then we parted ways in front of Prime Hotel as they said they'll head to Burnham Park.
As I was going down Session, i was thinking about what could have happened to that Korean girl... Then suddenly, things i heard from radio newscasts and articles i've read flashed back into mind.. I hope nothing bad happened to her.
Saturday, May 29, 2010
Sunday, April 18, 2010
THE ITNEG PEOPLE OF NORTHERN LUZON, PHILIPPINES
The Itnegs are an ethno-linguistic group occupying the land of Abra on the northwestern portion of the Cordillera Mountains of Northern Luzon and their territory extends to the slopes of the Malaya mountain range that traverses the Ilukano country (i.e. Ilocos Sur and Ilocos Norte).
“According to various writers, these people are descended from Chinese, Japanese, or Arabs; are typical Malay; are identical with the Igorot...” (Cole, 1922). In terms of language, their tongue has a big similarity with the prevailing lingua franca of the other tribes who dwell in Muntanyusa, in Apayao, and in Kalinga. In fact, the Maeng dialect may be considered as a variant of the tongues spoken by the Aplays and/or the I-Fontoks of Muntanyusa, and the Banaw and Masadiit dialects closely resemble those spoken in Lubuagan and Balbalan in Kalinga. Muntanyusa is how the Itnegs call the land of the Igorots towards the south of Tingguianlandia.
Province of ABRA: the heart of Itneglandia.
SOURCE: http://upload.wikimedia.org/wikipedia/commons/f/ff/Ph_locator_map_abra.png
In his book “Tingguian Ethnohistory: 1930-2005,” Reverend Mariano B. Laory (2006) forwards these assertions:
There are two terms given to the Tingguian tribe, Tingguian and Itneg, which refer interchangeably to the tribe. The word “Tingguian” was... used by the Spaniards to refer to all mountain dwellers. Later, the word was used exclusively for the tribe of Abra.
Etymology of the term “Tingguian.”
The indigenous peoples of Abra are collectively known as Tingguians but they prefer to call themselves “Itneg.” The term “Tingguian” might have been derived from the ancient Malay word “tunggi” meaning “mountain,” according to de los Reyes & de los Reyes (1987). Alternatively, the National Commission on Indigenous Peoples (NCIP), as published in its official website, claims that “Tingguian” is derived from the term “tingue” meaning “mountaineers” (http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105). Hence, as an online article forwards, “Tingguian” refers to “The People of the Mountains” (http://library.thinkquest.org/C003235/tingguian.html).
De los Reyes & de los Reyes continue: The term “Tingguians” was originally used to refer to all mountain dwellers in the Philippines.... The term... was earlier used by the Spaniards to refer to all mountain or hill dwellers, such as those in Zambales, Bohol, Basilan and Mindanao. Later, however, the name was exclusively applied to the inhabitants of Abra and the mountains of Ilocos Sur and Ilocos Norte. The people, though, refer to themselves as “Itneg” (198).
Etymology of the term “Itneg.”
The word “Itneg” is derived, according to an online article (http://www.geocities.com/lppsec/pp/abra.htm?200721), from “i-tineg,” which literally means people living near the Tineg River. “I-tineg” is a combined form of the prefix “i-” that indicates a place of origin, and the name of one Itneg municipality and major river system in Abra – “Tineg”. Additionally, according to an interpretation by Velasco (no date), the word is derived from ”iti uneg,” (http://litera1no4.tripod.com/tinguian_frame.html) which literally means “the interior”. Also, the NCIP forwards that Itneg is what the Tingguians are known in the Samtoy (http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105) (Ilocano) dialect.
The Itneg Tribes
The Tingguians are composed of sub-groups known as the Itneg Tribes. These tribal groupings are the Adasen, Balatok, Banaw, Belwang, Binungan, Gubang, Inlaud, Mabaka, Maeng, Masadiit, and Muyadan/Ammutan.
ITNEG TRIBES & THEIR PLACES OF SETTLEMENT:
1. Adasen [Lagayan, San Juan, Tineg]
2. Banaw [Daguioman & Malibcong, and Balbalan (in Kalinga)]
3. Binungan [Baay-Licuan, Lacub]
4. Balatok [Villages of Amti, Kilong-olaw, & Danak (all in Boliney)]
5. Belwang [Dao-angan village (in Boliney)]
6. Gubang [Malibcong]
7. Inlaud [Lagangilang & Peñarrubia, Lumaba village (in Villaviciosa), Villages of Abang & Patoc(in Bucay), Langiden, San Isidro, San Quintin, Danglas, parts of Nueva Era (in Ilocos Norte)]
8. Mabaka [Lacub, Malibcong]
9. Maeng [Luba, Tubo, & Villaviciosa, and San Emilio, Banayoyo, & other Ilocos Sur towns]
10. Masadiit [Sallapadan & Bucloc, Sitio Sapdaan (in Manabo), Western Boliney (barangays poblasyon, bawiyan, and dumagas)]
11. Ammutan, a.k.a. Muyadan Tribe [Manabo]
De los Reyes and de los Reyes (1987) declare that the Tingguian sub-groups have their respective dialects and cultural practices... The territory they occupy comprises nearly 80% of Abra’s total land area. Fay-Cooper Cole, (http://bullfinch.englishatheist.org/Tingguian.html#d0e144) in his stay with the Tingguians in the period 1907-1908, noted the difference, for purposes of classification, between the lowland Tingguians and the upland Tingguians.
The lowland Tingguians, primarily the Inlauds and Ammutans, mainly inhabit the valley areas of Abra while the rest of the tribes compose the highlanders. More often than not, the lowlanders thrive on wet rice agriculture while those in the uplands are engaged in slash-and-burn agriculture and swidden farming.
REFERENCES:
Laory, M. B. (2006). Tingguian ethnohistory: 1930-2005. Laoag City, Philippines: Crown Printers.
Cole, F. C. (1922). The tinguian: social, religious, and economic life of a philippine tribe [Online]. Available at http://www.gutenberg.org/files/12849/12849-8.txt [2007, June 7].
Cole, F. C. (1915). Traditions of the tinguian: a study in philippine folk-lore [Online]. Available at http://bullfinch.englishatheist.org/Tinguian.html#d0e144 [2007, April 27].
De los Reyes, A. J., & de los Reyes, A. M. (Ed.). (1987). Igorot: a people who daily touch the earth and the sky. Baguio City: Cordillera Schools Group
National Commission on Indigenous Peoples. (No date). The tingguian [Online]. Available at http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105 [2007, April 21].
Velasco, F. (No date). Tinguian [Online]. Available at http://litera1no4.tripod.com/tinguian_frame.html [2007, April 26].
_______. (No date). Tingguian [Online]. Available at http://library.thinkquest.org/C003235/tingguian.html [2007, April 21].
_______. (No date). Abra: provincial profile [Online]. Available at http://www.geocities.com/lppsec/pp/abra.htm [2007, April 21].
________________________________________________________
This article is an excerpt from my thesis entitled The Indigenous Peace Process of the Masadiit Itnegs of Abra. This treatise was defended in September 2008 at the University of Baguio.
“According to various writers, these people are descended from Chinese, Japanese, or Arabs; are typical Malay; are identical with the Igorot...” (Cole, 1922). In terms of language, their tongue has a big similarity with the prevailing lingua franca of the other tribes who dwell in Muntanyusa, in Apayao, and in Kalinga. In fact, the Maeng dialect may be considered as a variant of the tongues spoken by the Aplays and/or the I-Fontoks of Muntanyusa, and the Banaw and Masadiit dialects closely resemble those spoken in Lubuagan and Balbalan in Kalinga. Muntanyusa is how the Itnegs call the land of the Igorots towards the south of Tingguianlandia.
Province of ABRA: the heart of Itneglandia.
SOURCE: http://upload.wikimedia.org/wikipedia/commons/f/ff/Ph_locator_map_abra.png
In his book “Tingguian Ethnohistory: 1930-2005,” Reverend Mariano B. Laory (2006) forwards these assertions:
There are two terms given to the Tingguian tribe, Tingguian and Itneg, which refer interchangeably to the tribe. The word “Tingguian” was... used by the Spaniards to refer to all mountain dwellers. Later, the word was used exclusively for the tribe of Abra.
Etymology of the term “Tingguian.”
The indigenous peoples of Abra are collectively known as Tingguians but they prefer to call themselves “Itneg.” The term “Tingguian” might have been derived from the ancient Malay word “tunggi” meaning “mountain,” according to de los Reyes & de los Reyes (1987). Alternatively, the National Commission on Indigenous Peoples (NCIP), as published in its official website, claims that “Tingguian” is derived from the term “tingue” meaning “mountaineers” (http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105). Hence, as an online article forwards, “Tingguian” refers to “The People of the Mountains” (http://library.thinkquest.org/C003235/tingguian.html).
De los Reyes & de los Reyes continue: The term “Tingguians” was originally used to refer to all mountain dwellers in the Philippines.... The term... was earlier used by the Spaniards to refer to all mountain or hill dwellers, such as those in Zambales, Bohol, Basilan and Mindanao. Later, however, the name was exclusively applied to the inhabitants of Abra and the mountains of Ilocos Sur and Ilocos Norte. The people, though, refer to themselves as “Itneg” (198).
Etymology of the term “Itneg.”
The word “Itneg” is derived, according to an online article (http://www.geocities.com/lppsec/pp/abra.htm?200721), from “i-tineg,” which literally means people living near the Tineg River. “I-tineg” is a combined form of the prefix “i-” that indicates a place of origin, and the name of one Itneg municipality and major river system in Abra – “Tineg”. Additionally, according to an interpretation by Velasco (no date), the word is derived from ”iti uneg,” (http://litera1no4.tripod.com/tinguian_frame.html) which literally means “the interior”. Also, the NCIP forwards that Itneg is what the Tingguians are known in the Samtoy (http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105) (Ilocano) dialect.
The Itneg Tribes
The Tingguians are composed of sub-groups known as the Itneg Tribes. These tribal groupings are the Adasen, Balatok, Banaw, Belwang, Binungan, Gubang, Inlaud, Mabaka, Maeng, Masadiit, and Muyadan/Ammutan.
ITNEG TRIBES & THEIR PLACES OF SETTLEMENT:
1. Adasen [Lagayan, San Juan, Tineg]
2. Banaw [Daguioman & Malibcong, and Balbalan (in Kalinga)]
3. Binungan [Baay-Licuan, Lacub]
4. Balatok [Villages of Amti, Kilong-olaw, & Danak (all in Boliney)]
5. Belwang [Dao-angan village (in Boliney)]
6. Gubang [Malibcong]
7. Inlaud [Lagangilang & Peñarrubia, Lumaba village (in Villaviciosa), Villages of Abang & Patoc(in Bucay), Langiden, San Isidro, San Quintin, Danglas, parts of Nueva Era (in Ilocos Norte)]
8. Mabaka [Lacub, Malibcong]
9. Maeng [Luba, Tubo, & Villaviciosa, and San Emilio, Banayoyo, & other Ilocos Sur towns]
10. Masadiit [Sallapadan & Bucloc, Sitio Sapdaan (in Manabo), Western Boliney (barangays poblasyon, bawiyan, and dumagas)]
11. Ammutan, a.k.a. Muyadan Tribe [Manabo]
De los Reyes and de los Reyes (1987) declare that the Tingguian sub-groups have their respective dialects and cultural practices... The territory they occupy comprises nearly 80% of Abra’s total land area. Fay-Cooper Cole, (http://bullfinch.englishatheist.org/Tingguian.html#d0e144) in his stay with the Tingguians in the period 1907-1908, noted the difference, for purposes of classification, between the lowland Tingguians and the upland Tingguians.
The lowland Tingguians, primarily the Inlauds and Ammutans, mainly inhabit the valley areas of Abra while the rest of the tribes compose the highlanders. More often than not, the lowlanders thrive on wet rice agriculture while those in the uplands are engaged in slash-and-burn agriculture and swidden farming.
REFERENCES:
Laory, M. B. (2006). Tingguian ethnohistory: 1930-2005. Laoag City, Philippines: Crown Printers.
Cole, F. C. (1922). The tinguian: social, religious, and economic life of a philippine tribe [Online]. Available at http://www.gutenberg.org/files/12849/12849-8.txt [2007, June 7].
Cole, F. C. (1915). Traditions of the tinguian: a study in philippine folk-lore [Online]. Available at http://bullfinch.englishatheist.org/Tinguian.html#d0e144 [2007, April 27].
De los Reyes, A. J., & de los Reyes, A. M. (Ed.). (1987). Igorot: a people who daily touch the earth and the sky. Baguio City: Cordillera Schools Group
National Commission on Indigenous Peoples. (No date). The tingguian [Online]. Available at http://www.ncip.gov.ph/resources/ethno_detail.php?ethnoid=105 [2007, April 21].
Velasco, F. (No date). Tinguian [Online]. Available at http://litera1no4.tripod.com/tinguian_frame.html [2007, April 26].
_______. (No date). Tingguian [Online]. Available at http://library.thinkquest.org/C003235/tingguian.html [2007, April 21].
_______. (No date). Abra: provincial profile [Online]. Available at http://www.geocities.com/lppsec/pp/abra.htm [2007, April 21].
________________________________________________________
This article is an excerpt from my thesis entitled The Indigenous Peace Process of the Masadiit Itnegs of Abra. This treatise was defended in September 2008 at the University of Baguio.
Friday, April 16, 2010
ARE WE EVEN EDUCATED?
While having coffee with friends in a shop in SM, an interesting incident took place! ^^ Forgive my intrusion into other people's privacy of communication, but i think this lady just waved her protection from eavesdropping when she blurted into action that afternoon! ^^
Here's the story...
Deo, Kristian, Liv, Mae, and me were busy discussing about things while sipping freshly brewed coffee when a petite and "scantily" dressed morena lady (kasi naman, nakasuot siya ng napakaikling shorts) furiously approached the cashier and started confronting one of the lady-servers. Because i can directly see her from where I was seated, I began to take notice of her "annoyed" looks. Then she started to raise her voice like she was already shouting at one of the waitresses (as I can hear the waitress also answering her back, causing her to get the more irate).
Suddenly, she blurted, "Baka gusto mong patulan kita!" My mind immediately reacted, "It's as if you are not engaging her with your scandalous actions yet!"
Getting perhaps also pissed off, the waitress replied in a fighting-back decibel, "Baka gusto mo patulan din kita!" Hala, and they make patol each other na! Ano ba? Things are becoming exciting na!
The lady-customer went on to release bullets from her fiery mouth while the other waitresses were trying to assuade their colleague not to retaliate anymore as the customer was already obviously riding on the waters of wrath.
Finally, the lady-customer condescendingly remarked to the waitress (whose head was already hanging on her neck because whe was trying to stay calm), "I GUESS YOU'RE NOT EVEN EDUCATED!" And she left. She walked speedily away throwing her feet into the air as if she was gonna be a sky walker. I noticed the heavy landing of her sole on the floor as she walked like a model parading an angry banner with her steps reaching almost one meter in length already.
While the scene was ongoing, the customers (including us) were startled and we just looked on her anticipating her every move. As soon as she sat on her chair, we started telling each other, "are you even educated?" immitating how the lady said the phrase! ^^
We were so surprised at the words she said last.
If she claimed she was educated, she should not have been that harsh to the waitress whom she described as rude during the peak of her anger. We thought that her anger has taken away the better part of her.
If one claims that the other is uneducated but he acts more uneducated than the one he despises, he just shows that his education has not really succeeded in educating him. Perhaps, this saying applies: "Educated but unlearned."
Such an event must be an eye-opener for all of us who witnessed it. Shocking yet awakening. Ridiculously scandalous but though-provoking. One thing we must all deter from happening. Lest we also be called "uneducated."
Wondering what the bruhaha was all about? ~~ Just a condiment (sugar)!
Here's the story...
Deo, Kristian, Liv, Mae, and me were busy discussing about things while sipping freshly brewed coffee when a petite and "scantily" dressed morena lady (kasi naman, nakasuot siya ng napakaikling shorts) furiously approached the cashier and started confronting one of the lady-servers. Because i can directly see her from where I was seated, I began to take notice of her "annoyed" looks. Then she started to raise her voice like she was already shouting at one of the waitresses (as I can hear the waitress also answering her back, causing her to get the more irate).
Suddenly, she blurted, "Baka gusto mong patulan kita!" My mind immediately reacted, "It's as if you are not engaging her with your scandalous actions yet!"
Getting perhaps also pissed off, the waitress replied in a fighting-back decibel, "Baka gusto mo patulan din kita!" Hala, and they make patol each other na! Ano ba? Things are becoming exciting na!
The lady-customer went on to release bullets from her fiery mouth while the other waitresses were trying to assuade their colleague not to retaliate anymore as the customer was already obviously riding on the waters of wrath.
Finally, the lady-customer condescendingly remarked to the waitress (whose head was already hanging on her neck because whe was trying to stay calm), "I GUESS YOU'RE NOT EVEN EDUCATED!" And she left. She walked speedily away throwing her feet into the air as if she was gonna be a sky walker. I noticed the heavy landing of her sole on the floor as she walked like a model parading an angry banner with her steps reaching almost one meter in length already.
While the scene was ongoing, the customers (including us) were startled and we just looked on her anticipating her every move. As soon as she sat on her chair, we started telling each other, "are you even educated?" immitating how the lady said the phrase! ^^
We were so surprised at the words she said last.
If she claimed she was educated, she should not have been that harsh to the waitress whom she described as rude during the peak of her anger. We thought that her anger has taken away the better part of her.
If one claims that the other is uneducated but he acts more uneducated than the one he despises, he just shows that his education has not really succeeded in educating him. Perhaps, this saying applies: "Educated but unlearned."
Such an event must be an eye-opener for all of us who witnessed it. Shocking yet awakening. Ridiculously scandalous but though-provoking. One thing we must all deter from happening. Lest we also be called "uneducated."
Wondering what the bruhaha was all about? ~~ Just a condiment (sugar)!
Saturday, April 3, 2010
PREMODERN TO POSTMODERN PHILOSOPHY: an amateur's attempt to trace philosophical development
Pre-Modern Philosophy.
Theistic mindset rules premodern thinking. The unmoved mover is at work. History and human existence are said to have objective realities and directions. The definitions of human concepts are based on divine truths, and that these truths are necessary to establish equilibrium in society. Therefore, pre-modern philosophy is God-centered.
Modernism.
God starts to fade from the limelight as modernism enters the scene. Modern thinking gives emphasis on man as an individual, and on man as the ultimate expression of what is true. Hence, the extolling of man's feats and achievements become essential in social circles, and scientism gains stronghold. The science practiced by man becomes the panacea to be relied on when human troubles arise.
Modernism versus Postmodernism.
Postmodern thinking debunks the universality of truth as claimed by modernism. If trusting were the issue, postmodernism claims that there is no certainty of one's intention -- so, doubt is unavoidable. Doubting, questioning, skepticism -- these are characteristics of postmodernism, which are contrary to the tenets of modernism. While the scientific method is tested way of arriving tat conclusive truths, postmodernism says that these truths are relative (and may not even be applicable to a large portion of humanity). Therefore, postmodernism looks at man as an individual (similar with modernism), but one as a member of a group -- society. As a member of a group, everything becomes shared -- experiences, belief systems, truths.
______________________________________________
This is written by a starting student of philosophy. Please understand if there are blunders and flaws in this text. Also, please feel free to leave constructive comments. ^^ Thanks!
Theistic mindset rules premodern thinking. The unmoved mover is at work. History and human existence are said to have objective realities and directions. The definitions of human concepts are based on divine truths, and that these truths are necessary to establish equilibrium in society. Therefore, pre-modern philosophy is God-centered.
Modernism.
God starts to fade from the limelight as modernism enters the scene. Modern thinking gives emphasis on man as an individual, and on man as the ultimate expression of what is true. Hence, the extolling of man's feats and achievements become essential in social circles, and scientism gains stronghold. The science practiced by man becomes the panacea to be relied on when human troubles arise.
Modernism versus Postmodernism.
Postmodern thinking debunks the universality of truth as claimed by modernism. If trusting were the issue, postmodernism claims that there is no certainty of one's intention -- so, doubt is unavoidable. Doubting, questioning, skepticism -- these are characteristics of postmodernism, which are contrary to the tenets of modernism. While the scientific method is tested way of arriving tat conclusive truths, postmodernism says that these truths are relative (and may not even be applicable to a large portion of humanity). Therefore, postmodernism looks at man as an individual (similar with modernism), but one as a member of a group -- society. As a member of a group, everything becomes shared -- experiences, belief systems, truths.
______________________________________________
This is written by a starting student of philosophy. Please understand if there are blunders and flaws in this text. Also, please feel free to leave constructive comments. ^^ Thanks!
ACTION RESEARCH PROCESS
Issues and problems actually arise inevitably in the classroom. Oftentimes, because they recur, the teacher already becomes used to them that they (i.e issues/problems) end up being neglected and unaddressed.
These circumstances provide rich, fallow soil on which action research could flourish. Having identified the phenomenon which is to be studied, the teacher-researcher is now ready to embark onto the next step which is formulating the research problems.
The research problems are the specific queries that the teacher-researcher wants to be enlightened about. These are used as stepping-stones to gathering the data needed.
Data collection follows. This part enables the researcher to accumulate the necessary information for him to satisfy the problems earlier posed. Various data collection techniques may be utilized, such as (but not limited to) using a questionnaire/survey tool, interviewing, observing, documentary analysis, et cetera.
Data analysis, followed by data interpretation, enters the picture. This is where the researcher will group/categorize/arrange the data gathered in order to address the concerns of the research. Then, he will expound on the meanings and implications of these date. While he mixes his background knowledge to the research report, he also consults (for verification/validation) other written materials or researches to back him up.
Finally, he writes (and publishes, where possible) the research report as it already contains the conclusions he has come up with, and the recommendations he has formulated.
The second phase of the action research involves implementing the proposed action plan, and simultaneously evaluating its workability and impact. Where it fails, rescue is needed; where it fairly works, support must come in; where it does excellently, maintain it.
Then from the problems that arise, action research again starts. ^^
______________________________________________________________________________________
This is a raw essay on the topic action research, written by a neophyte researcher.. Constructive comments are most welcome. :)
*This was a paper submitted to Dr. Lloyd Orduña (Action Research class in PhD-Development Education, 2nd Sem., 2009-2010 - University of Baguio)*
These circumstances provide rich, fallow soil on which action research could flourish. Having identified the phenomenon which is to be studied, the teacher-researcher is now ready to embark onto the next step which is formulating the research problems.
The research problems are the specific queries that the teacher-researcher wants to be enlightened about. These are used as stepping-stones to gathering the data needed.
Data collection follows. This part enables the researcher to accumulate the necessary information for him to satisfy the problems earlier posed. Various data collection techniques may be utilized, such as (but not limited to) using a questionnaire/survey tool, interviewing, observing, documentary analysis, et cetera.
Data analysis, followed by data interpretation, enters the picture. This is where the researcher will group/categorize/arrange the data gathered in order to address the concerns of the research. Then, he will expound on the meanings and implications of these date. While he mixes his background knowledge to the research report, he also consults (for verification/validation) other written materials or researches to back him up.
Finally, he writes (and publishes, where possible) the research report as it already contains the conclusions he has come up with, and the recommendations he has formulated.
The second phase of the action research involves implementing the proposed action plan, and simultaneously evaluating its workability and impact. Where it fails, rescue is needed; where it fairly works, support must come in; where it does excellently, maintain it.
Then from the problems that arise, action research again starts. ^^
______________________________________________________________________________________
This is a raw essay on the topic action research, written by a neophyte researcher.. Constructive comments are most welcome. :)
*This was a paper submitted to Dr. Lloyd Orduña (Action Research class in PhD-Development Education, 2nd Sem., 2009-2010 - University of Baguio)*
Saturday, March 6, 2010
TRUTH WON'T MAKE US RICH; IT WILL SET US FREE
Humans are gifted with potentials. We are capacitated to utilize reason in order to comprehend situations and occurrences, and to unearth unrecognized existing things.
Parallel to this, man is always inquisitive; hence he tends to question and investigate. This itch that tickles his mind drives him to always want to know... to know what is there - whether they be real or unreal. Eventually, it leads him to the point where he would crave to know what is truly real, and yearn to possess knowledge of what is the truth.
When man comes to know the truth, then he is freed from his prison. He is now released from the bondage of ignorance, and let loose from the shackles of wanting to know the truth. Then, I'd say that the truth sets us free.
But inasmuch as the truth is also "information," truth is also a commodity... It may be hoarded; it may be made available for purchase. As it is said, "information is power."
Therefore, the truth can both make us rich and set us free. But in the end, freedom is the essence of being rich!
Parallel to this, man is always inquisitive; hence he tends to question and investigate. This itch that tickles his mind drives him to always want to know... to know what is there - whether they be real or unreal. Eventually, it leads him to the point where he would crave to know what is truly real, and yearn to possess knowledge of what is the truth.
When man comes to know the truth, then he is freed from his prison. He is now released from the bondage of ignorance, and let loose from the shackles of wanting to know the truth. Then, I'd say that the truth sets us free.
But inasmuch as the truth is also "information," truth is also a commodity... It may be hoarded; it may be made available for purchase. As it is said, "information is power."
Therefore, the truth can both make us rich and set us free. But in the end, freedom is the essence of being rich!
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