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Dating kura ng binundok


More than a hundred years ago, Jose Rizal wrote a brilliant essay in defence of the Indio, whose Spanish colonial master had called indolent. With flawless logic and irrefutable examples, Rizal demonstrated that the supposed indolence was an effect of the dehumanising Dating kura ng binundok in which the Indio was forced to live. Still following the logic of cause-and-effect Rizal, in fact, twisted the knife back to the accuser and showed that the Spanish colonizers were the indolent ones.

The Spanish colonizers were the indolent ones, not the Indio, because the Peninsulares and the Filipinos preferred the good life without working for it. The hapless Indio had to secure a permit in order to work their farms.

One would think that the enslaved would take a name farthest from the memory of the hated master. Shakespeare wrote that a rose is a rose by whatever name it is called. They had the same Spanish blood flowing in their veins but the accident of birth made the Peninsulares feel more superior. The ilustrado class—the Indio with wealth and education—personified by Emilio Aguinaldo, took Dating kura ng binundok the revolution from that poor Indio named Andres Bonifacio whom they believed should not have aspired to be other than cannon fodder.

Well, Dating kura ng binundok ilustrado class won the revolution and, therefore, it is to the ilustrado class that present-day Filipinos owe that dubious honor of being named after the colonial masters. The descendants of that ilustrado class and of the original Filipinos continue to be the ruling class in the Philippines; sharing what power they will with the Catholic hierarchy.

What about the descendants of those below the ilustrado class, are they still Indio? No, of course not, they are Filipino citizens. However, since the socio-political structure has not changed except for the takeover of the ilustrado class from the colonizer, the Indio is still an Indio by whatever name Dating kura ng binundok is called.

No matter, there is no loss of face in that, for as Rizal had proven, the Indio is not indolent. In fact, the Indio shall redeem the Philippines from the enemy within—the affluent and the politicians who make a mockery of democracy and justice.

As it was then, so is it now. Separated from the rest of the population Dating kura ng binundok an insurmountable wall of wealth and political power, the Filipino ruling class easily make a great show of benevolent paternalism under the guise of democracy in order to hide the indolence they have inherited. They wrote a Philippine Constitution by and for themselves, which, of course, they invoke or subvert according to how it serves their interest. Obedient and trusting as always, the masses continue to believe that they actually elected a democratic government despite the chronic cheating in the polls.

It was easier then to identify the enemy because it was foreign. First came the Spanish colonizers and then came the Americans.

With the declaration of Philippine Independence in the Filipinos were finally free to determine how the country shall be governed. It also removed the excuse of blaming a foreign power for the idiocies and the greed of the new political cliques.

Today, the Philippines is second only to Bangladesh that is at the bottom of the list of the ten most impoverished countries. What has happened, or what did not happen? Who made this happen, or who did not make it happen?

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Scapegoats are necessary where nobody wants to face the truth of their own failure. It is ridiculous that the Marxist groups in the Philippines blame everything on the USA, as if everything that is wrong or evil in government is due to American machinations, blithely ignoring the direct hand and the initiative of the corrupt politicians. The sad fact is there is no stranglehold except that made by the government officials, from the President down to the mayor of the Dating kura ng binundok town.

This essay does not at all mean to be an apologist for the late President Ferdinand Marcos, but he was really the only president who had a vision for the country. Marcos had an iron will that could turn to ruthlessness, and his enemies were powerless against his wit and charm.

One morning in September Dating kura ng binundok, Filipinos woke up to find that there was no radio and no newspapers.

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Martial law has been declared. Everyone was in the grip of fear, and because they were afraid, they obeyed. At first, corrupt officials curbed their greed, for fear of being arrested. Once again the people were betrayed. No sooner were the Marcoses out of the country than the old politicians and the oligarchy came crawling like worms out of the woodwork.

As the masses went to the streets and created what could have been a real revolution called EDSA People Power, the disenfranchised politicians appeared on television and gave speeches by radio, clearly meaning to take over Dating kura ng binundok vacuum. Today, it seems that the people no longer care or perhaps they are now in the depths of hopelessness and helplessness. So, the question arises, is the Filipino indolent now at the time when they could least afford to be so?

Now, the Philippines is worse off than under Estrada and everybody believes that Dating kura ng binundok solution is in having a new and incorruptible Dating kura ng binundok. Nobody seems to realize that it is far more difficult to eradicate corruption in the government institutions like the BIR and the DPWH, than it is to oust a duly elected President.

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Apparently, most Filipinos believe that the Philippine President should be no less than a superman and a miracle worker who will Dating kura ng binundok everything to right. Nobody seems to ask himself what he should do as an Dating kura ng binundok and as a citizen of that country. A corrupt system will not continue unless the people knowingly or unknowingly support it. The corruption is so ingrained that if one were to give Dating kura ng binundok civil service employees a test on corruption, very few will it.

This only means that the citizenry tolerate this corruption in one way or the other. Here is an anecdote to illustrate this. A young man was driving his mother to "Dating kura ng binundok" appointment when a traffic policeman stopped them.

The young man was sure he had not violated a traffic law but he stopped and, before the policeman came to the car, he took out a one-hundred pesos bill from his wallet. Aghast, the mother asked him if he were thinking of bribing the policeman. You know, I know, and that policeman knows that I did not violate any traffic rule. The policeman came, wrote something on a little notebook, told "Dating kura ng binundok" young man to be more observant of traffic rules, and left.

The young man then showed the plastic holder to his mother; the money was gone. It would not be a distant analogy to compare this incident to what an Indio farmer would have done if confronted with similar circumstances.

The feeling of helplessness against prevalent corruption has gone from bad to worse that, really, nobody quite knows where to begin. The Indio of today is not powerless like the Indio during the Spanish colonial period, but the same feeling of helplessness prevails. Each year, schools and colleges graduate thousands Dating kura ng binundok young people, but how many of them can and actually use what they have learned?

He has, in fact, more education and access to modern and traditional technologies that would give him a fighting chance to battle against the socio-political evils that has dragged the Philippines deep into the muck.

The problem is that individual and group efforts have not been coordinated into one united front. Remove the object and you reduce him to Dating kura ng binundok. The most active man in the world will fold his arms from the instant he understands that it is madness to bestir himself, that this work will be the cause of his trouble, that for him it will be Dating kura ng binundok cause of vexations at home and of the pirate's greed abroad Filipinos are not lazy, nor are they indolent by Dating kura ng binundok definition.

Even so, it is apparent that they work only for themselves and their family, not because they are indifferent to the fate of their country.

It is because they see no object worth Dating kura ng binundok labor. The present socio-political structure has robbed the Filipino in the same way that the Spanish colonizer had robbed the Indio of an object to work for. There are no scapegoats available, except those in the fantasy of Ang Bayan; there is no bogeyman either as the Church would have the Filipinos believe. There is only the Filipino individual who should work together with his countrymen.

There is no lack of Filipino individuals and groups working for the betterment of the Philippines, but they must organize. In short, they must put their act together. Only then can we truly say with Rizal that the Filipino is not indolent. Indolence "Dating kura ng binundok" the Filipino People I Doctor Sanciano, in his Progreso de Filipinas, has taken up this question, agitated, as he calls it, and relying upon facts and reports furnished by the very same Spanish authorities that ruled the Philippines has demonstrated that such indolence does not exist, and Dating kura ng binundok all said about it does not deserve a reply or even passing choice.

Nevertheless as discussion of it has been continued, not only by government employees who make it responsible for their own shortcomings, not only by the friars who regard it as necessary in order that they may continue to represent themselves as indispensable, but also by serious and disinterested persons: Sanciano cites, it seems expedient to us to study this question thoroughly, without superciliousness or sensitiveness, without prejudice, without pessimism.

As as we can Dating kura ng binundok serve our country by telling the truth, however, bitter it be, just as flagrant and skillful negation cannot refute a real and positive fact, in spite of the brilliance of the arguments; as mere affirmation is not sufficient to create something possible, let us calmly examine the facts, using on our part all the impartiality of which a man is capable who is convinced that there is no redemption except upon solid bases of virtue.

The word indolence has been greatly misused in the sense of little love for work and lack of energy, while ridicule has concealed the misuse. This much-discussed question has met with the same fate as certain panaceas and specifics of the quacks who by ascribing to them impossible virtues have discredited them. In the Middle Ages, and even in some Catholic countries now, the devil is blamed for everything that superstitious folk cannot understand or the perversity of mankind is loath to confess.

In the "Dating kura ng binundok" one's and another's faults, the shortcomings of one, the misdeeds of another, are attributed to indolence. And just as in the Middle Ages he who sought the explanation of phenomena outside of infernal influences was persecuted, so in the Philippines worse happens to him who seeks the origin of the trouble outside of accepted beliefs.

The consequence of this misuse Dating kura ng binundok that there are some who are interested in stating it as a dogma and others in combating it as a ridiculous superstition, if not a punishable delusion. Yet it is not to be inferred from the misuse of a thing that it does not exist. We think that there must be something behind all this outcry, for it is incredible that so many should err, among whom we have said there are a lot of serious and disinterested persons.

Some act in bad faith, though levity, through levity, through want of sound judgment, through limitation in reasoning power, ignorance of the past, or other cause.

Some repeat what they have heard, without examination or reflection; others speak through pessimism or are impelled by that human characteristic which paints as perfect everything that belongs to oneself Dating kura ng binundok defective whatever belongs to another.

But it cannot be denied that there are some who worship truth, or if not truth itself at least the semblance thereof which is truth in the mind of the crowd. Examining well, then, all scenes and all the men that we have known from childhood; and the life of our country, we believe that indolence does exist there.

The Filipinos, who can measure up with the most active peoples in the world, will doubtless not repudiate his admission, for Dating kura ng binundok is true there one works and struggles against the climate, against nature and against men. But we must not take the exception for the general rule, and should rather seek the good of our country by stating what we believe to be true.

Dating kura ng binundok must confess that indolence does actually and positively exist there, only that, instead of holding it to be the cause of the backwardness and the trouble, we regard it as the effect of the trouble and the backwardness, by fostering the development of a lamentable predisposition.

Those who have as yet treated of indolence, with the exception of Dr. Sancianco, have been content to deny or affirm it.

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We know of no one who has studied its causes. Nevertheless, those who admit its existence and exaggerate it more or less have not therefore failed to advise remedies taken from here and there, from Java, from India, from other English or Dutch Dating kura ng binundok, like the quack who saw a fever cured with a dozen sardines and afterwards always prescribed these fish at every rise in temperature that he discovered in his patient.

We shall proceed otherwise. Before proposing a remedy we shall examine the causes, and even "Dating kura ng binundok" strictly speaking a predisposition is not a cause, let us, however, study at its true value this predisposition due to nature. A hot climate requires of the individual quiet and rest, just as cold incites to labor and action. For this Dating kura ng binundok the Spaniard is more indolent than the Frenchman; the Frenchman more so than the German.

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More than a hundred years ago, Jose Rizal wrote a able essay in defence of the Indio, whose Spanish colonial pro had invitationed indolent. With flawless sound judgement and irrefutable examples, Rizal demonstrated that the supposititious indolence was an start to work of the dehumanising conditions in which the Indio was false to follow. Still following the sound judgement of cause-and-effect Rizal, in fact, twisted the stab back to the accuser and showed that the Spanish colonizers were the indolent ones.

The Spanish colonizers were the inert ones, not the Indio, because the Peninsulares and the Filipinos preferred the good verve without functioning for it. The hapless Indio had to win a permit in non-functional to produce their farms. One would think that the enslaved would steal a eminence farthest from the celebration of the hated craftsman. Shakespeare wrote that a rose is a rose by whatever name it is signaled. They had the corresponding Spanish blood flowing in their veins but the accident of birth made the Peninsulares feel more superior.

The ilustrado class—the Indio with wealth and education—personified past Emilio Aguinaldo, took concluded the putsch from that poor Indio named Andres Bonifacio whom they believed should not have aspired to be other than cannon fodder. Well, the ilustrado classify won the revolution and, therefore, it is to the ilustrado class that present-day Filipinos owe that dubious honor of being named after the colonial masters.

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