Mga Tula para sa mga Manggagawa ng Hacienda Luisita

Chapbook launching, film showing and poetry reading at the Fudge

Launching of Kabyawan: Mga Tula para sa mga Manggagawa ng Hacienda Luisita at the Fudge, España. Kabyawan is the 6th chapbook published Kilometro 64.

There was also a documentary film showing and poetry reading.

Contributors in the said chapbook included: Maryjane Alejo, Mark Angeles, Noel Sales Barcelona, Kristoffer Berse, Isidro Binangonan, Rustum Casia, Kristian Cordero, Jeremy Evardone, Prex Galero, Gelacio Guillermo, Karl Mark, Medel Mercado, Roy Monsobre, Ronalyn Olea, Danilo Hernandez Ramos, Alexander Martin Remollino, Jonar Sabilano, Sadirmata, Usman Abdurajak Sali, Spin and Santiago Villafania.

Wala pa akong kopya. tsk.

BOOK REVIEW by FR. ANDREW RECEPCION

Here's a review of Jean Vanier's book.

BEING HUMAN AND HUMANE IN JEAN VANIER’S BOOK
Fr. Andrew G. Recepcion
Life is a journey. What makes this journey meaningful, liberating and fulfilling is the heart. Jean Vanier captures quite powerfully and vividly the itinerary of the heart in the first few pages of the book: This book is about the liberation of the human heart from the tentacles of chaos and loneliness, and from those fears that provoke us to exclude and reject others. It is a liberation that opens us up and leads us to the discovery of our common humanity. I want to show that this discovery is a journey from loneliness to a love that transforms, a love that grows in and through belonging, a belonging that can include as well as exclude. The discovery of our common humanity liberates us from self-centered compulsions and inner hurts; it is the discovery that ultimately finds its fulfillment in forgiveness and in loving those who are our enemies. It is the process of truly becoming human.
As a newly ordained minister, the book has helped me in my understanding of being human and humane. The first chapter explores loneliness in depth. Loneliness is a painful reality. It can appear as a faint dis-ease, an inner dissatisfaction, and restlessness in the heart. It is part of being human, because there is nothing in existence that can completely fulfill the needs of the human heart. It can become a source of creative energy. It is the fundamental force that urges mystics to a deeper union with God. It can be a force for good. However, loneliness shows other, less positive faces. It can lead to depression and chaos. It can become agony, a scream of pain. It can even become a taste of death.
The antidote to loneliness is love, a love that welcomes, that includes, that makes one feel he or she belongs. There is a need for a passage from disorder to order, a new order comes through the following principles: 1) all humans are sacred; 2) world and individual lives are in the process of evolving; 3) maturity comes through working with others, through dialogue, and through a sense of belonging and a searching together; 4) humans need to make choices and to become responsible for their own lives and for the lives of others; 5) to reflect and to seek truth and meaning. Love transforms loneliness and love has seven aspects that are necessary for the transformation of the heart in those who are profoundly lonely. Love: 1) reveals; 2) understands; 3) communicates; 4) celebrates; 5) empowers; 6) seeks communion; 7) forgives.
The second chapter connects loneliness with belonging. Belonging is an essential need of humanity to be and to share with others. Belonging is important for growth to independence, it is important for growth inner freedom and maturity. It is only through belonging that one can break out of the shell of individualism and self-centeredness that both protects and isolates the self.
From Exclusion to Inclusion: A Path of Healing is the theme of the third chapter. The parable of the beggar named Lazarus tells a lot about today’s world where there’s a huge abyss between those who have and those who have not. Lazarus is a symbol of exclusion. Lazarus is a symbol of humanity that is frightened to enter into a heart-to-heart relationship; a humanity that is afraid to change. This is reason why there is fear to be related with the lazaruses of the world because if one does then one risks being changed. Fear is the root of prejudice and exclusion and it comes in many forms like: 1) fear of dissidents; 2) fear of difference; 3) fear of failure; and 4) fear of loss and change. The way out of fear is the way of the heart, the basis of all relationships, that which is deepest in every person. The heart bonds itself to another heart; it leads humans out of the restricted belonging, which creates exclusion, to meet and love others just as they are. The way of the heart is the way of becoming human. Human being is more than the power or capacity to think or to perform. There is a gentle person of love hidden in the child within each adult. The heart is a place of encounter with others. The heart is not a matter of vague emotion for it is the very core of humanity. Indeed, the path from exclusion to inclusion can only happen when one is free from compulsive needs to succeed, to be powerful and to be afraid. Inclusion entails freedom from past hurts and growth to freedom.
The path to healing brings one to the path to freedom. Chapter four shows the way to freedom. The way to freedom is a matter of choice. Compulsions that come in the forms of needs and fears are at the root of un-freedom. However, behind compulsive needs, one discovers anguish. The road that leads to freedom is never easy for it involves a real struggle. Embarking on the road to freedom is possible when one is no longer governed by compulsions or passions. Authentic freedom has its signs, viz., truthful acceptance of self and others, capacity to love and to be compassionate, liberation from masks that hide people from themselves and reality, that is, the death of the false self. One needs to make decisive steps on the road to freedom: 1) to learn that fear can be a good counselor; 2) to become aware of one’s limits and blockages; 3) to look for the wisdom that comes from unexpected events; 4) to have a companion, to have somebody to stand beside with, somebody who loves and understands; 5) to have a role model who are witnesses to truth and have a clear vision; 6) to recognize that the road to freedom is also a struggle; 7) to recognize that the liberation of the heart comes when we live in communion with God.
Freedom leads to forgiveness. The last chapter continues the experience of freedom through and in forgiveness. Forgiveness is asphesis, that is, to liberate, to release from bondage. Forgiveness is freedom from inner hurts that govern behavior and acts of inhumanity towards others. Hurts cause guilt and guilt leads to self-hatred and anger towards those who inflicted those hearts. Forgiveness is the experience of being released from one’s preferences. There are three basic principles underlying forgiveness that brings reconciliation: 1) there can be no forgiveness of oneself or others unless we believe that we are all part of a common humanity; 2) to forgive means to believe that each of us can evolve and change, that human redemption is possible; 3) to forgive means to yearn for unity and peace. Nevertheless, these principles can be concretized through five steps: 1) refusal to take revenge; 2) genuine heartfelt hope that the oppressor be liberated; 3) desire to understand the oppressor; 4) recognition of our own darkness, we too have hurt people and perhaps have contributed to the hardness of oppressors; 5) patience for it takes time to change, to be free and to evolve. Forgiveness leads to reconciliation. The journey to becoming fully human is indeed an exodus from bondage to freedom. Jean Vanier ends his book by beginning the journey: If each one of us today begins this journey and has the courage to forgive and be forgiven, we will no longer be governed by past hurts. Wherever we may be—in our families, our work places, with friends, or in places of worship or of leisure—we can rise up and become agents of a new land. But let us not put our sights too high. We do not have to be saviors of the world! We are simply human beings, enfolded in weakness and in hope, called together to change our world one heart at a time.
One can easily perceive that the book was a series of talks because Jean Vanier’s style is personal and dialogical. One can also argue against the validity of Jean Vanier’s assumptions but his experience on becoming fully human is clearly drawn from his very life and mission in the l’Arche Community. This is enough proof of the weight of his words.
The significant merit of the book is that it inspires and lifts up the human spirit. Every point of the book is enriched and illustrated by stories of persons, particularly with those with intellectual disabilities, who have embarked on a journey to becoming fully human. In other words, the book is a celebration of the wonders of becoming fully human in spite of the tedious and sometimes painful process that this entails.
Vanier’s message gives hope to those who are weighed down by the darker, heavier and gloomier side of life. It makes one feel that there is a serene spring of water flowing through the human heart despite the mud of weakness and failures that can fill it up. The book deserves its acclaim as an international bestseller not only for its worldwide readership but also because its language has universal validity for humanity. It has the language of our destiny as redeemed humanity.
Jean Vanier’s spirituality gleaned from the way he wrote the book is an experience of an authentic missionary spirituality. In Vanier’s experience spirituality involves the whole human person with his or her past, present and future. In other words, missionary spirituality is an embodied spirituality and the dynamics of spiritual life entails a continuous unfolding of the grace of redemption already at work in every human being notwithstanding the limits, the bondages, the hurts and pains that accompany this process of growth towards freedom, maturity and fullness.
Spirituality is humanity fully realized. Sanctity is becoming fully human. Spirituality is not a flight from our wounded, sinful yet redeemed humanity but it is a loving and free acceptance of God at work in us and in others and the constant union with God through a genuine experience of liberating love with and for others.
I have experienced many times that the more I love others without expecting anything in return the more I find myself closer to God and the more I experience the presence of God the more I find myself free to serve any person that God places beside me at the present moment.
Missionary spirituality is not primarily a matter of doing but an experience of being, of becoming fully human.
There are no two humanities. We have a common humanity redeemed yet continually moving towards fullness.

SUGAL

May duwang lalaking nagbadilan
(an sabi mga armi)

mantang nagkakawat nin baraha
dai napagkauyunan an sistema
kan pagbalasa

kan uminabot an mga pulis
ini an mga nakuang ebidensya:

apwera sa duwang bangkay
na kinuritan nin tisa

asin magkapirang mga bala
nahiling man sa pinangyarihan
kan krimen

an pirang bote nin gin
asin an mga suhay-suhay na baraha

garo nasustuhan si mga reyna
namungnan si mga hade
nakiriligan si mga numero

asin an pinakahuring nakua

sa laog kan bulsa sa saro

si joker na nagbuburubulukun sa ngirit
asin an sarong alas na nakaipit.

KANSYON KAN MGA DOOT

Mayo akong banhing arog kan paroy
solamente an burak kong minasayaw sa duros
na garo bagang mayong kaudtuhan
asin dai kinakaipuhan matakot kun maluyos

sa parabola, banggi akong tinanom sa dagang maimbong
padinulag akong isinabwag asin nagtalubo sa paglaom
na dai man ako gagaboton, aakoon ako kan para-tanom
Pabayae sanang magtalubong sabay an paroy
asin doot sagkod tig-anihan.

Kun minsan ngani, nakakamati ako nin pagkamoot sa paroy
kan banging naboa an doros nagdampi si samuyang mga dahon,
magirukon, napangisi ako, asin nagbutung nin hinagos
hali sa kairaruman kan daga, mahamoton an alisngaw!
sa parabola, sinabay sa paroy an sakuyang pagdakula
pig-apod akong layas minsan dai man akong naghahali
pigsipi si sakuyang ugbos, naglugad, alagad mayong dagtang mailuha

Kagurangan, bakong marhay na banhi
an sinbawag mo sa saimong oma?

Dai ako piggigirung kan paroy, dai daa akong hamot
maibuhon, mapanas an sakuyang mga dahon
pig-sasalaan niya pa akong kasurog kan mga lukton asin duron
minaldisyon na ako asin gagaboton sa huring mga panahon

Ipapagabot kong enot sa mga paraani
an mga doot, dangan ipapabugkos ko nganing suloon.

Alagad minsan siring an nangyari sako
akong doot an minapatunay na dawa
mayong binhing mahuhulog sa daga,
magagadan akong pinapakinabangan kan kinaban.

Pagkatapos, ipapaani ko an paroy,
dangan ipapasaray sa harong-harong ko.

Mantang ako pigsusulo kan mga para-oma
may pirang mga gamgam an paglukso-luksong
nagkakan kan mga paroy sa laog kan harong-harong
asin toninong na naghihimati sa irarum kan daga
an saro sa sakuyang mga gamut na dai nagalbut
naghahalat kan uran, kan liwanag kan saldang,
kan hinangos kan duros, nag-aandam sa liwat na pagtambo.

BEST OF HALI(Y)A

narito ang ilang tula saBikol na kasama sa aking koleksyon HALI (Y) A: PAGSANTIGWAR SA MGA YAWA KAN BANWA na nanalo sa Premio Tomas Arejola Para sa Literaturang Bikolnon 2004

PAGDUROG KAN MGA ASWANG

Agawon mo kami sa gabos na maraot.
Hali sa Ama Niamo

Sa salog tinatapos an pinunan na sibilisayon
an sulog kaini minapaduman sa katapusan.
Mga itom na panganoron an nagtiripon
Sa pandok kan bulan. Marikas an pagdangadang.
Nagbabagong lawog an gabos po’on
sa mga kabukidan sagkod sa pangpang
kan salog na biko-biko na may pinasusulog
na mga troso hali sa Bukid Isarog
kasabay an mga gadan na hawak nin tawo
na buruklat an mga mata na nakua kasuudma.
Nagkukurahaw an mga gamgam kan diklom
asin biglang mahilom asin mahiyom-hiyom.
Nadadangog an ta’ol kan ayam sa natad:
Purisaw asin had’it ta ano na siya na gagadanon
Sa aga sa kaomawan kan itum na babayi
an nakahihiling kan pagdudurog kan mga aswang
sa pangpang kan salog na biko-biko.
Na siya na hinohona mayong bo’ot
ta dai tataong magikol-ikol an ikog
iyo an saksi kun pa’no minaluyap
an karatan na garo kulisap.
Mantang nadadangog niya an makabungog
na pangadyi kan mga gurang na babayi
na dawa dai naman ngani namamansayan an mga letra
asin ginuyod baga an mga tingog hali sa irarum kan daga
na dai naman laban tanganing mapugolan an mga aswang
na nakanood naman ngani na magbuyboy nin mga orasyon,
magkugos sa krus, magluhod, manambitan, mag-arang
manuga asin magraway mantang minaantada gamit
an agwa bendita, na sa aga, pagprusisyon kan itum na babayi
sa salog na magigin sagrado, may mga tawong malubto
sa tubig na benditado, maiba sa sulog kan salog,
makurahaw, madurumog, kasabay an mga aswang
na tapos pa sanang magdurog.



PULANG SIGNOS

Pagkatapos magdurog kan mga aswang
nagluwas an mga pulang signos
Bakong mesiyas an maabot
kan magluwas an mga pulang liwanag
na itinugrok sa harani kan tuktok nin mga bukid.
Iyo na marahil ini an pagbutwa kan mga yawa.
Garo mga mata nin buwaya
Na minakimat-kimat an mga pulang liwanag.
Minaakit na garo Tore nin Babel na binabago
an tataramon, pinagsasalak, pinalilipot
an mga numero, letra asin oras nin pag-orolay.
Asin an iba pang tore nin mga radyo
na may pula man na liwanag,
tinugpaan nin mga barukikik
na minabantay sa mga makapangyarihang tawo.
Lain pa kaiyan an mga pulang liwanag
Na suminirang sa kaomahan nin pirang banwaan.
Mga pulang burak na haloy nang luyos
asin biglang tuminambo para sa mga paslong kuraragbaw.
Nagin bantugan ini sa mga mapupulang ngabil,
pi’ad, tabay asin pandok kan mga babaying
nagsasayaw na mayong gubing.
Igwa man nin mga pulang ideolohiya
na ipinaglalaban kan ibang tuminikad:
simbolo an tinataklang karit, an pan-asyab nin kagadanan
asin mga kamot na nakakuyom.
Rinibok kan mga gadan na hawak nindang nakua
Sa salog na biko-biko an toninong na sulog kaini.
An huring signos, iyo na kan mayong pulang tagok
na nagluwas sa hugbos nin kamote, kaya an ginibo
kan ina, pinaanod an omboy sa salog na malaboy.
An signos man nanggad nahihiling asin naaaraman
kun uminagi na an kagadanan.

PAGKAMUNDAG NI BAKUNAWA

Binaak an tulak kan ina ni Bakunawa
Tolos namangno an dakulang hawak
kan omboy, nag-ogma an banwaan
ta bako daang totoo an sumpa
dawa ngani aram ninda na sa uwak
ipinangidam an aking mapadagos
kan dinastiya sa probinsya.
Pagkurahaw kan omboy,
Pinatanog an hinabon na balalong
kan ama ni Bakunawa.
Nagsayaw an mga babayi,
Nagpangadyi sa mga harong kan lagdong
Asin tulos na binonyagan an bagong aki
Mantang naglulukso sa kaogmahan an mga kiti-kiti
sa binubong agwa bendita
asin dawa pira pang bagting sa kampanaryo
dai maturutunlag an mga paniki
asin an barukikik na nakakugos sa krus.


KANSYON NIN BULAN PARA SA PANGANORON

Aaaaay! Makidumamay ka sako, katood na Panganoron,
kaining makaherak kong kamugtakan. Hilinga, dai ko na nahihiling
an sakong pandok sa salog na biko-biko, na iyo kuta an minapalibong
ki Bakunawa, tanganing duman siya magtagdon asin malamos, tanganing
dai na nungka magbalik asin agawon an liwanag sa banwaan.
Alagad, uminitom na an salog, tinambakan ninda nin mga ati,
hinihi’an, inudoaan, pinaglustaban, sinukahan nin mga burat, inaponan
nin mga gadan na ido, ikos, kino asin….tawo!
Mapagalon na an arog kaining sitwasyon,
hahalunon, iluluwa, hahalunon, iluluwa,
arog kaiyan si Bakunawa, pinalilipat-lipat,
pinagpapasapasahan an daing ontok na pagringgaw sa banwaan.
Kaya, itago mo ako Panganoron, siring sa mga mapanas na bitoon,
siring sa bulkan na saimong kailusyon. Gubingan mo ako, ta haloy nang panahon
ako huba, asin hayag sanang kakanon ni Bakunawa, anong oras man
siyang abutan kan saiyang gutom. Magtarabangan kita, Panganoron.
Ika, ako, an bukid asin an salog, igwa kitang pagkaboronyog
ta sa sarong pusod kita naghali, asin kun totoong, minalangkaw an tubig
sa kapiyestahan kan itum na babayi, tabangan mo ako,
lipodan mo an Isarog, patuson mo ini, ulangon
ta si Bakunawa na masakat sa bukid, tanganing
duman sa halangkaw na bulod mas mapadali
an paghalon sako, pupuludon niya an mga kahoy
na minaulang sa saiyang dalan, ipapaanod niya ini sa salog
dangan pabulusan ta an uran, tiponon mo an saimong kusog
palangkawon an tubig sa salog sagkod na an tawo makanood.

PAGKATAPOS HALUNON NI BAKUNAWA AN BULAN

nagdakula
an tulak kan mga lalaki
ta magdamlag na nag-inom
nin lambanog, sumsuman
an hinabonan na damulag.
nagdakula
an tulak kan mga babayi
aro-aldaw nanambitan sa Dios
na masakit an maghanap nin pangsugpon
nin hinangos, taon-taon man nagbabados.
nagdakula
an mga tulak nin mga aki
garo mga nakahalon nin galon
minsan mayo man nganing pigkakan
buruklat, burulakog an mata kun nagagadan.
mantang
hinahapihap nin sarong pulitiko
an saiyang dakulaon na tulak
mantang nakatukaw sa kulimpiyo
asin naghahayop-hayop nin tabako
pigdadangog sa diklom an hukragong
kan natuturog na banwa.

PAGSANTIGWAR KAN BANWAAN

Kun orasyon, o pamibi na tinimo-timo
o inarang man nin hadi o padi
siring sa gurang na parasantigwar,
igwa na an banwaan kaiyan.

May nobena, dotoc, lagay-lay,
pasyon, penitensya,
ton-ton, tinagba, piyesta
asin kadakul pang ba.

Igwa naman na ariw na hali
sa buga kan pudpod na kandila
asin ilalahid saimo kun ika mapasantigwar
garo baga idtong maitumon na panganoron
na minaabot kun may mga bagyo.

Asin ini gabos nangangaranan,
nagigiromdoman nin may takot,
paghadit, pagmundong labi-labi.
Alagad, kaiba man kaini,
an mas lalong pagkusog nin bo’ot
nin mga tawong Bikolnon.

May Sineng na hona kan gabos
katapusan na nin kinaban
May Rosing, Monang asin Sisang.

Alagad tano ta an mga yawa kan banwa
na haloy nang panahon na minaringgaw
na guminibo na nin dinastiya nin kapangyarihan:
dai mangaranan, dai mabidbiran.
Santigwaron niyato an banwaan.
Kumu’a nin dakulang daso
na dai napapara an liwanag.
Gamiton an kalayo kan bulkan
na minapaisog kan satuyang mga kalag.

Asin kun mangaranan asin mabidbiran
na nyato an mga yawang ini
siring sa mga bagyo asin iba pang
kadimalasan, saka lamang maoomayan
an mga helang kan satuyang banwaan.


HALI A
(Y)
Haliya was another feast celebrated to adore the moon.
On the night of the full moon, the whole village would
create so much noise using their tambol and balalong
or any other instrument to scare away Bakunawa,
a monster they thought was very found
of swallowing the moon causing lunar eclipse.
-Danilo M. Gerona, From Epic to History:
A Brief Introduction to Bicol History, p. 32.

It was only in 1924, when the image of
Our Lady of Peñafrancia
was canonically crowned and declared
as the Queen and Patroness of Bicolandia
that the Bikolanos find its regional and true identity.
-Filomeno Aguilar, Bikol Historian

The word diabolic or Diablo comes
from the Greek word diabolos diabolos
which means to destroy the spirit,
and that is what the devil do to us Christians,
it unceasingly works to clash our spirit and
tear down the harmony and peace within us.

Halia an mga Yawa!
Halia si Bakunawa!
Ibalik an Bulan!
Iligtas an Banwaan!

Ritwal nin paglagbuw sa yawa kan banwa
gibohon sa aldaw kan itum na babayi
bako an bulan an sambahon
bako an bulawan an dulukon.

Sa salog na biko-biko
kun saen nagpoon an buhay kan rehiyon
ipahiling an tunay na pagtubod, pusog
asin bakong lumbod, dayaday sa paglingkod
sa kapwa, palaadon an tunay na pagkamoot
sa itum na babayi, an simbolo nin pagkasararo.

Halia an mga Yawa!
Halia si Bakunawa!
Ibalik an Bulan!
Iligtas an Banwaan!

Sa pakilaban ki Bakunawa
Magkuang liwanag sa saldang
asin mga bitoon na nakakorona
sa itum na babayi, an nagbabanaag
na kaagahan, magayon siring sa bulan
asin mangirhat siring sa hukbo
na andam sa pakilaban.

Halia an mga Yawa!
Halia si Bakunawa!
Ibalik an Bulan!
Iligtas an Banwaan!

Sa kaaldawan kan itum na babayi
dai itugot na makasakay an mga yawa
dai itugot na makakapot sa gubing
ta lulupigan an itum na babayi,
an imahen na minasaro sa katawohan,
hahabonon, pipidasohon, ipapabakal
kan mga yawa, tanganing ribokon
an banwa asin an kalag kan lambang saro
mawara sa sulog kan salog na biko-biko.

Halia an mga Yawa!
Halia si Bakunawa!
Ibalik an Bulan!
Iligtas an Banwaan!

Ini an satuyang bagong Haliya
sa kaomawan kan itum na babayi
na siring sa salog na biko-biko
asin sa natok na hale sa saiyang daghan
na pano nin pagkamoot,
burabod nin pagkasararo
gikan sa lindong kan saiyang manto.

Halia an mga Yawa!
Halia si Bakunawa!
Ibalik an Bulan!
Iligtas an Banwaan!

PARADOX OF OUR TIME

Thanks to my good friend for sending this to me.

The paradox of our time in history is that we have
taller buildings but shorter tempers, wider freeways
but narrower viewpoints.

We spend more but have less; we buy more but enjoy
less. We have bigger houses and smaller families, more
conveniences, but less time.

We have more degrees but less sense; more knowledge
but less judgment; more experts yet more problems;
more medicines but less wellness.

We drink too much, smoke too much, spend too
recklessly, laugh too little, drive too fast, get too
angry, stay up too late, get up too tired, read too
little, watch TV too much and pray too seldom.

We have multiplied our possessions, but reduced our
values. We talk to much, love too seldom, and hate too
often. We’ve learned how to make a living but not a
life. We’ve added years to life but not life to years.

We’ve been all the way to the moon and back, but have
trouble crossing the street to meet a new neighbor. We
conquered outer space but not inner space. We’ve done
larger things but not better things. We’ve cleaned up
the air, but polluted the soul. We’ve conquered the
atom but not our prejudice.

We write more, but learn less. We plan more, but
accomplish less. We’ve learned to rush but not to
wait. We build more computers to hold more
information, to produce more copies than ever, but we
communicate less and less.

These are the times of fastfoods and slow digestion,
big men and small character, steep profits and shallow
relationships.

These are the days of two incomes but more divorce;
fancier house but broken homes. These are days of
quick trips, disposable diapers, throw-away morality,
one night stands, overweight bodies and pills that do
almost everything: from cheer, to quiet, to kill. It
is a time when there is much in the showroom window
and nothing in the stockroom. A time when technology
can bring this letter to you, and a time when you can
choose either to share this insight, or just hit
‘delete’.

Remember: spend some time with your loved ones,
because they are not going to be around forever.

Remember to say a kind word to someone who looks up to
you in awe, because that little person soon will grow
up and leave your side.

Remember to give a warm hug to the one next to you,
because that is the only treasure you can give with
all your heart, and it doesn’t cost a cent.

Remember to say “I Love You” to your partner and your
loved ones, but most of all mean it. A kiss and an
embrace will mend hearts especially when it comes from
deep inside you.

Remember to hold hands and cherish the moment, for
someday that person will not be there again. Give time
to love, give time to speak, and give time to share
the precious thoughts in your mind.

Life is not measured by the number of breaths we take,
but by the moments that take our breath away…

AN MGA BAKA SA BULOD KAN PECUARIA

Pagpapuli ko minsan pa-Iriga
Ini an sarong ladawan nin kaontokan
Na nanumpungan ko sa dalan:
Mga bakang nagsabsab sa kabulodan
Kan Pecuaria.

Kan maghiling ako sa bintana
kan sakuyang linulunadan
Tinuruhukan ako kan mga baka
Garo nagpapaara sinda kan mga doot
Na saindang pigsasapa.
Garo pig-oorgolyo nindang marhay
An saindang mga pagsasadiri.
Linuluwas an dila na garo baga
Nagpapaara an mga baka.

Dangan nagbalik sinda sa pagsabsab
Winiwitik an ikog sa pagbugaw
Kan mga langaw.
Iniisip kong daing paghadit an mga baka.
Daing mga baka sa buhay an mga baka.
Dai ini iniisip kan mga baka
na baka maubos an doot sa Pecuaria.
Dai minalaog sa isip kan mga baka
Na baka sarong aldaw bigla
Na lang sindang guyudun sa bunu’an.
Dai iniisip kan baka na baka ining sakuyang
Linulunadan mawaran preno,
makabungo sa sarong akasya
Asin sinda mapukanan.
Dai iniisip kan mga baka an kagadanan na siguro
Pigriririmpos ninda siguro na ining buhay,
ining mga doot, ining mga bulod kan Pecuaria,
an langit asin daga, sarong dakulang milagro.

SOLITARYO

Sa may pasamano kan bintana
na sinagom nin tubig-uran
asin ngonyan luhay na sinusupsop
kan bulanit kan saldang na garo algodon
na idinukot sa nagtutuming lugad
natan-aw si manay, nahiling sa harayo
asin pagkatapos, minakawat nin solitaryo
siring sa saiyang paghalat,
luhay-luhay niya man na binubuklat
ining mga pades kan baraha,
sinosolo ni manay an saiyang pagmati:
an kaogmahan kun natatapos an kawat
an sogot na dayaon an sadiri, an langkag
asin gabat kan naghahalat.
Haros tolong bulan ko nang
nahiling si manay na arog kaini pagkakahapon
kaibahan ining mga tawong duwa an payo
nagsusugpon nin hinangos asin mga numero,
asin nangingidam nin labi-labing kamunduan.


01052005

FRENCH LESSONS

A french teacher was explaining to her class that in French, nouns,
unlike their English counterparts, are grammatically designated as
masculine or feminine.

For example,"House" in French, is feminine...."La maison". "Pencil"
in French, is masculine...."le crayon". One puzzled student
asked, "What gender is a computer?"

The teacher did not know, and the word was not in her French
dictionary. So for fun she split the class into two groups,
appropriately enough, by gender, and asked them to decide
whether "computer" should be a masculine or a feminine noun. Both
groups were required to give four reasons for their recommendation.

The boys group decided that computer should definitely be of the
feminine gender ('la computer"), because:

1. No one but their creator understands their internal logic;
2. The native language they use to communicate with other computers
is incomprehensible to everyone else;
3. Even the smallest mistakes are stored in long term memory for
possible later review;
4. As soon as you make a commitment to one, you find yourself
spending half your salaries on accessories for it.

The girl's group, however, concluded that computers should be
masculine ('le computer") because:

1. In order to do anything with them, you have to turn them on;
2. They have a lot of data but still can't think for themselves;
3. They are supposed to help you solve problems, but half the time
they ARE the problem;
4. As soon as you commit to one, you realize that if you had waited
a little longer, you could have got a better model.

KINO

Nagdakula akong may ataman
na kino sa laog kan lawas.

Ining kino sa daghan dai ko
naggad pinaparisa lalo
na sa ama kong suldados.

Tinubtub niya minsan
an sakuyang daghan
tanganing an ataman
na kino magadan.

Poon kaidto,
nagtago an kino
sa sakuyang puso.

Ining kino sa daghan
an nagin ina kan gabos
na kino sa sakuyang hawak.

Nag-ugbon si kino
sa sakuyang daghan
nin iba pang mga kino

sa may tulak na garo
saradit na pandesal,
sa tabay sagkod sa braso.

Dai na ini ikina’angot
kan sakuyang ama
asin dai niya naman
nagiromdoman si kino
sa sakuyang daghan.

01052005

A CULTURAL ICON

The late National Artist for Literature Nick Joaquin called the Santo Niño de Cebu as a culture hero of the country. History shows that Magellan presented this little image of the Child Jesus as a gift to the Queen of Cebu. This coming Sunday, January 16, the Catholic Church in the Philippines will celebrate the feast of this little child with great fervor and devotion. After the feast of Jesus Nazareno (Jesus Carrying the Cross), Catholics will again venerate the same God-man in a different light, in another form. And this time not as the Suffering Messiah but as a triumphant Child-King who holds the world in His hand. Our love for this Christian image reflects the growth of Christian maturity. We have been Catholics more than five centuries and yet our faith like the Santo Niño remains infantile.
In Southern part of the country, especially Cebu and Aklan, indigenous drums will start beating the tribal rhythm and cadence with ephemeral dances in the street and colorful costumes and joyful shouts of Pit Señor will be heard in all corners of the polis. How did it become a cultural icon of this country will require us to travel 600 years ago when this little traveler reached our shore and from that time on, he has changed the terrain of our history. Aside from the cross, which Magellan erected, the Santo Niño has become a symbol of Catholicism in the country; a towering icon that made the epochal voyage that proved the world is round. For Magellan, this little child was his personal patron. The orb in his fist challenged Magellan to circumnavigate this world amidst the prevailing belief that the world is flat. Magellan faced obstacles and crossed barriers and traversed the vast ocean to discover new frontiers and unknown geography. Magellan and company, now dusts, would be good advertisers for Ginebra’s latest ad campaign Bilog ang Mundo!
In Joaquin’s book Culture and History, he described the coming of Santo Niño as the birth of the country called the Philippines. Our love to this image of Christ sprang forth the moment the tribal queen of Cebu received it as a gift. Seeing the image for the first time, the native queen felt in love with it that according to written accounts by the chronicler, the queen wept and asked to be baptized. The love for the image continued even after Magellan’s death. The kingdom of Cebu continued honoring the Santo Niño. It became a tribal god, primarily, the rain god of the people, a powerful deity that during the arrival of the Legazpi expedition, the Santo Niño has already established a renowned refutation of being powerful and mightier compared to other tribal gods. Such was his power and might that the natives fleeing the coming of the Spaniards whom they thought will vindicate for Magellan’s death, burned all the houses and places of worship except the house where the rain god was venerated. In Cebu, like in the Egypt, wherein the Holy Family fled and became refugees, the same Christ functioned a pagan role unnoticed and unknown. Our present tradition of venerating the image also traced its roots to our pre-Magellanic era, Joaquin wrote that to make rain, it was carried in procession to the sea and dipped in the water, sacrifices were offered to it and it was anointed with fragrant oils. A ritual of dances and wild hopping were developed in accordance with the celebration that even today, this kind of celebration survives. The bathing of the image in the sea to make pleas for rain continue to exist in the fluvial procession. Water is indeed an important element in human civilizations. Can this be the same reason that could explain our own fluvial procession of the Lady of Peñafrancia and her son, Jesus Christ?
Through the years, we have seen how this little child has played an important part in the life of every Catholic Filipinos. From Cebu, the Spaniards brought the devotion to the little child to the North, to the old kingdom of Tondo. The same image has been evolving through the years of Christianization and the rest become history. Now we have many images of Santo Niño. From the first image of Santo Niño de Cebu, the same image of Christ traveled into our homes, schools, department stores, tiangges, jeepneys, hospitals, and government houses, police stations and even in beer houses. We have seen it printed in calendars, books and devotional materials. It has been an image of refuge, a patron, a devotional statue to the poor and miserables, a lucky charm to some fanatics, and a cultural icon, a symbol of a Catholic and yet most of the times, an unchristian country.

NIÑOS INOSENTES

Bako nang bago an siring na istorya:

Mga hade pinapagadan an mga omboy

Po’on sa paraon kan Ehipto
sagkod ki Herodes

Nakagira ini sa mga palad
ni Jesus asin Moises

ngonyan, kadakul pa man
na aki an namumundag,
asin ginagadan sa kinaban

na mayo ni sarong pangaran
sa historya an nagigiromdoman.

Sariling salin ko sa Filipino

NIÑOS INOSENTES

Hindi na bago ang kuwento:

Mga haring pinapapatay ang mga sanggol

Simula pa sa paraon ng Ehipto
hanggang kay Herodes

Nakaukit na ito sa mga palad
ni Jesus at Moises

ngayon, marami pa ang
mga batang ipinapanganak
at pinapatay sa mundo

na wala kahit isang pangalan
ang matandaan sa kasaysayan.

ECCE HOMO

Itinanghal ni Pilato si Kristo sa madla
at sumigaw

Ecce Homo!

At sila'y nagsigawan

Ipako sa krus! Ipako sa krus!

Ibinigay niya Siya sa kanila
at naghugas ng kamay si Pilato.

Itinaas ng pari ang hostiya
at nagsabi

Katawan ni Kristo

At taimtim na sinagot ng nagkokomunyon

Amen.

Pagkatapos, naghugas ng kamay
ang pari.

BANGRAW

An pinakahuring isyu kan Bangraw nagluwas na. Mababakal ini sa gabos na news stands asin Bikol shops sa Naga asin Legazpi (gayod). An bagong isyu igwa kan mga rawit-dawit ni Luis Calablquinto, pamusong Bikolnon na parasurat na nakabase sa New York asin kag-lagda nin manlain-lain na libro sa laog asin luwas kan nasyon. An pinakahuri niyang libro iyo an MOON OVER MAGARAO, (UP PRESS) na sakuyang binabasa ngonyan. Lain pa ki Manoy Luis, igwa man nin tula sinda G.B. Calleja, taga-pakarhay kan BURAK. Nagluwas man an tula ni Selina G0-Alano, Honesto Pesimo, Esting Jacob, Nino Manaog asin iba pa. An gabos na Bikolnon asin namomoot sa sadiring tataramon, iniimbitaran na magbakal maski sarong kopya. Dagos naman magbakal sinda nin Bicol Mail.

Pagmuni-muni sa gabi ng bagon taon

Kagabi, habang nagsisimba ako para sa bagong taon,
tinawag ang aking pansin ng mga usok
na nagmumula sa insenso. Mabango ito para sa Diyos.
Ang mga usok ng paputok kaya sa labas?
Nakakataboy nga ba ng malas?

MGA TULANG TULALA

Kristian S. Cordero’s First Book Now Off the Press

Young Irigueno poet Kristian S.Cordero delivers his brand of poetry in three languages in his first book, "Mga Tulang Tulala: Piling Tula sa Filipino, Bikol at Rinconada."An entertaining and exciting writer, he thrives on the poetry of things and things of poetry in his locality.He has enjoyed fellowships from the UP and Ateneo National Writers Workshops and holds the record of being the youngest winner in the Home Life Poetry Contest.He has won the Grand Prize in Homelife Golden Jubilee Poetry Competition this year and the Premio Tomas Para sa Literaturang Bikolnon. For more details write boronyog (at) yahoo (dot) com or call 09196539019 or 09279731497