My Wordless Monday Picture Blog ( Week 24)
Posted by "Travel blogging? Is that thing still around?" on Sunday, February 17th, 2008 @ 9:01 pm in Personal - Philippines.
Archive for February 17th, 2008
Profile of Occupational Therapy Practice in Canada 2007
Posted by Ang Therapist on Sunday, February 17th, 2008 @ 5:48 pm in Lifestyle, Miscellaneous.
For occupational therapists planning to migrate and work in Canada, the latest document released by Canadian Association of Occupational Therapists (CAOT) titled “Profile of Occupational Therapy Practice in Canada: 2007” is a must read. CAOT provides a brief description of this document.
In the fall of 2005, the Canadian Association of Occupational Therapists (CAOT) launched a project to revise and update the Profile of Occupational Therapy Practice in Canada. This document is used by CAOT for many important activities, such as defining the national certification examination blueprint and expected outcomes of occupational therapy education for academic accreditation. The intent of the new Profile of Occupational Therapy Practice in Canada: 2007 (Practice Profile) is to reflect current evidence in the areas of competency and occupational therapy practice and integrate new information and models within a continuum of skills and knowledge needed by the occupational therapy workforce to meet health needs.
Download Profile of Occupational Therapy Practice in Canada: 2007 here.
Source: CAOT
American Idol’s Top 24!
Posted by A Day in the Life... on Sunday, February 17th, 2008 @ 11:56 am in Miscellaneous.
Off to Famy…
Posted by A Day in the Life... on Sunday, February 17th, 2008 @ 10:20 am in Miscellaneous.
Burma’s fight for true independence continues
Posted by on Sunday, February 17th, 2008 @ 6:43 am in Politics.
“Sixty years after shedding the yoke of the British Empire,” The Irrawaddy’s Aung Zaw writes in the magazine’s January 2008 edition, “Burma is still colonized—by its own military generals. The fight for true independence is not over.”
Independence lost
Aung Zaw
Jan. 3, 2008
When Gen Sir Harry North Dalrymple Prendergast led his gunboats up the Irrawaddy River to Mandalay in November 1885, King Thibaw and his army were ill-equipped to defend the city, let alone protect the nation.
The last Burmese monarch, who was 28 years old and had hardly ever been outside the confines of his palace, was quickly shipped into exile. Burma, a country that had in its recent history expanded to conquer neighboring countries, had lost not only its king, but its independence.
Thibaw and his queen were quietly escorted onto the steamer Thooreah by British troops and sent to Rangoon. Burmese subjects were later shocked to learn that king had been captured and exiled by the British colonialists to Madras. He never returned.
To the British and Gen Prendergast, invading Mandalay was like picking fruit from a low-hanging tree. The locals, however, refused to condone the kidnapping and resentfully determined not to welcome the self-styled “deliverers from tyranny,” as the British liked to consider themselves.
King Thibaw was pathetically weak and had not been a visionary in any way—prior to the British invasion, he received bad press in the West. He was portrayed as a monster, a mass murderer who killed princes and princesses, a womanizer and a drunkard.
Newspapers in Rangoon financed by British merchants had often called for an invasion or annexation of upper Burma. The British colonizers sought regime change and Thibaw was deposed.
Thant Myint-U, the author of “The River of Lost Footsteps,” suggested that Mandalay was a stepping stone to unopened markets in Asia for the British merchants.
The Burmese historian wrote: “Years of British machinations had also produced a lively exiled opposition, and more than one of Thibaw’s brothers were plotting to overthrow him from beyond the kingdom’s borders. That Burma was a potentially rich country no one seemed to doubt, certainly not the increasingly vocal Scottish merchants in Rangoon, eager for unfettered access to the teak forests, oil wells, and ruby mines of the interior. What seemed even more tempting was the prospect of a back door to China’s limitless markets.”
Click here for rest of The Irrawaddy article that comprehensively chronicles Burma’s fight for true and complete independence, starting with the British occupation up to the present military junta lording over the country. The photo above, which the magazine published along with Aung Zaw’s story, shows British forces attacking the fort at Syriam in August 1824.
The Reign of Greed
Posted by Bryanton Post on Sunday, February 17th, 2008 @ 3:02 am in Politics.
If the current administration gets away again with the national broadband network controversy, then it is almost sure to expect more alleged corrupt and brazen deals from the government in the near future. If all these alleged corrupt deals continue all the way to 2010--further damaging what are already weak institutions to begin with and at the expense of our democratic values and freedoms--what will be left for us by then?
And that is, if we are too optimistic--or maybe naive or even outright dumb--to think that Pres. Gloria Macapagal Arroyo leaves by 2010. Granted she does that, she will make sure that the next president will not come from the opposition, but someone who will make sure that she--and her family and cabal of sycophant allies and supporters--be free from and get away with accountability.
One thing is sure: Arroyo has provided an instruction manual on how to do politics and run governance in this country. She, the epitome of the flawed elite political culture in this country, has shown future leaders the way how to run this country and how to keep oneself in power. The Reign of Greed (also the alternative English title for Jose Rizal's El Filibusterismo) continues.
Below is the homily Fr. Manuel "Manoling" Francisco gave earlier today at the Thanksgiving Mass for Rodolfo "Jun" Lozada Jr., Senate witness in the alleged anomalous national broadband network (NBN) contract.
Reclaiming our Humanity
Mass For Jun Lozada Jr.
La Salle Gymnasium, Greenhills
Feb. 17, 2008
On this Second Sunday of Lent, during which we are asked to reflect on the Transfiguration of Jesus Christ, I wish to touch on three themes that have to do with our moral transformation as a people: first, Ascertaining Credibility; second, Rediscovering our Humanity; and third, Witnessing to the Truth. In so doing, I hope to invite all of you to reflect more deeply on how we, as a nation, might respond to the present political crisis in which our identity and ethos, our convictions and integrity, in fact, who we are as a people, are at stake.
I. Ascertaining Credibility
Jun, as Sen. Miriam Santiago has grilled you to ascertain your credibility (or was it to undermine your credibility?), allow me to raise some important questions to consider in the very process of discerning your credibility. Allow me to do so by drawing on my own counseling experience.
Very often, a young rape victim initially suppresses his or her awful and painful story, indeed wills to forget it, in the hope that by forgetting, he or she can pretend it never happened. But very often, too, there comes a point when concealing the truth becomes unbearable, and the desperate attempts to supposedly preserve life and sanity become increasingly untenable.
At this point the victim of abuse decides to seek help. But even after having taken this step, the victim, devastated and confused, will tell his or her story with much hesitation and trepidation. It should be easy to imagine why. In telling the truth, one risks casting shame on himself or herself, subjecting oneself to intense scrutiny and skepticism, and jeopardizing one’s safety and those of his or her loved ones, especially when one dares to go up against an older or more powerful person.
Similarly, it is easy to imagine why Jun would initially refuse to challenge the might of Malacanang. Who in his or her right mind would accuse Malacanang of crimes against our people and implicate the First Family in a sordid tale of greed and corruption, knowing that by doing so, one endangers one’s life and the lives of his or her loved ones? We are, after all, living in dangerous times, where the government has not hesitated to use everything in its power to keep itself in power, where it has yet to explain and solve the numerous cases of extra-judicial killings.
But Jun is in his right mind. His story rings true especially in the face of the perils that he has had to face. And by his courage, Jun has also shown that it is not only that he is in his right mind; his heart is also in the right place.
Hence, my personal verdict: Jun, I believe that you are a credible witness. And if hundreds have gathered here this morning, it is probably because they also believe in you. Mga kapatid, naniniwala ba kayo kay Jun Lozada? Naniniwala ba kayo sa kanyang testimonya? Kung gayon, palakpakan po natin ang Probinsyanong Intsik, si Mr. Jun Lozada.
Jun, we hope that by our presence here, you may find some consolation. Pope Benedict XVI writes that “con-solatio” or consolation means “being with the other in his or her solitude, so that it ceases to be solitude.” Jun, be assured that your solitude is no longer isolation as we profess our solidarity with you. Hindi ka nag-iisa. We are committed to stay the course and to do our best to protect you and your family and the truth you have proclaimed.
II. Rediscovering our humanity
What makes Jun a credible witness to us?
I think Jun is credible not simply by virtue of his being an eyewitness to the unmitigated greed of some of our public officials. Perhaps more importantly, Jun is credible because he has witnessed to us what it means to be truly human.
Which leads me to my second theme: What does it mean to be human? How might we rediscover our humanity?
Allow me to quote Pope Benedict XVI, who in his latest encyclical, Spe Salvi, has written: “the capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reign supreme. Truth and justice must stand above my comfort and physical well-being, or else my life becomes a lie. . . For this … we need witnesses—martyrs …. We need them if we are to prefer goodness to comfort, even in the little choices we face each day.”
Our Holy Father concludes, “the capacity to suffer for the sake of the truth is the measure of humanity.”
Isn’t this the reason we emulate our martyrs: Jose Rizal, Gomburza, Evelio Javier, Macli-ing Dulag, Cesar Climaco and Ninoy Aquino? They have borne witness for us what it means to be truly human—to be able to suffer for the sake of others and for the sake of the truth.
I remember Cory recalling a conversation she had with Ninoy while they were in exile in Boston. Cory asked Ninoy what he thought might happen to him once he set foot in Manila. Ninoy said there were three possibilities: one, that he would be rearrested and detained once more in Fort Bonifacio; two, that he would be held under house arrest; and three, that he would be assassinated.
“Then why go home?” Cory asked.
To which Ninoy answered: “Because I cannot allow myself to die a senseless death, such as being run over by a taxi cab in New York. I have to go home and convince Ferdinand Marcos to set our people free.”
Witnessing to one’s deepest convictions, notwithstanding the consequences, is the measure of our humanity. Proclaiming the truth to others, whatever the cost, is the mark of authentic humanity.
Jun, we know you have feared for your life and continue to do so. But in transcending your fears for yourself and your family, you have reclaimed your humanity. And your courage and humility, despite harassment and calumniation by government forces, embolden us to retrieve and reclaim our humanity tarnished by our cowardice and complicity with sin in the world. You have inspired us to be true to ourselves and to submit to and serve the truth that transcends all of us.
III. Witnessing to the truth
This leads us to our third and last theme: witnessing to the truth. In his encyclical, Pacem in Terris, Pope John XXIII exhorts that it is the fundamental duty of the government to uphold the truth: “A political society is to be considered well-ordered, beneficial and in keeping with human dignity if it grounded on truth.” Moreover, the encyclical explains that unless a society is anchored on the truth, there can be no authentic justice, charity and freedom.
Every government is therefore obliged to serve the truth if it is to truly serve the people. Its moral credibility and authority over a people is based on the extent of its defense of and submission to the truth. Insofar as a government is remiss in upholding the truth, insofar as a government actively suppresses the truth, it loses its authority vested upon it by the people.
At this juncture, allow me to raise a delicate question: At what point does an administration lose its moral authority over its constituents?
First, a clear tipping point is the surfacing of hard evidence signifying undeniable complicity of certain government officials in corruption and injustice, evidence that can be substantiated in court.
Hence, during the Marcos Regime, the manipulation of Snap Election results as attested to by the tabulators who walked out of the PICC was clear evidence of the administration’s disregard for and manipulation of the collective will of the people in order to remain in power..
During the Erap Administration, the testimony of Clarissa Ocampo, claiming that Pres. Erap had falsified Equitable Bank documents by signing as Jose Velarde, was the smoking gun that triggered the rage of our people.
Allow me to respond to the same question by pursue an alternative track of argument: an administration loses it moral authority over its people when it fails in its fundamental duty to uphold the truth, when it is constituted by an ethos of falsehood. When a pattern of negligence in investigating the truth, suppressing the truth and harassing those who proclaim the truth is reasonably established, then a government, in principle, loses its right to rule over and represent the people.
Regarding negligence: Do the unresolved cases, such as the the failed automation of the national elections, the fertilizer scam, the extra-judicial killings, and the “Hello, Garci” scandal, constitute negligence on the part of the GMA Administartion to probe and ferret out the truth?
Regarding covering-up the truth: Does the abduction of Jun Lozada and the twisting and manipulation of his narrative by Malacanang’s minions constitute concealment of the truth? Was the padlocking of the office of Asst. Gov’t Counsel Gonzales who testified before the Senate regarding the North Rail project anomaly an instance of covering-up the truth?
Regarding the suppression of the truth: Does the issuance and implementation of E.O. 464, which prevents government officals from testifying in Senate hearings without Malacanang’s permission, constitute suppression of the truth? Was the prevention of AFP Chief of Staff Gen. Senga and six other officers from testifying before the Senate with regard the “Hello, Garci” scandal tantamount to a suppression of the truth? Was disallowing Brig. Gen. Quevedo, Lt. Col Capuyan and Lt. Col. Sumayo from appearing before the Lower House an instance of hindering the truth from surfacing?
And regarding harassment of those who proclaim the truth: Are the abduction of Jun Lozada and the decision to court-marshall Gen. Gudani and Col. Balutan for disregarding Malacanang’s order not to testify before the Senate examples of punishing those who come forth to tell the truth?
By conflating one’s responses to all these questions does one arrive not at hard evidence showing culpapility on the part of some government officials, but a ghestalt, an image which nonetheless demands our assessment and judgment. I invite all of you then to consider these two methods of evaluating and judging the moral credibility of any government, the moral credibility of our present government.
Allow me to end with a few words about an Ignatian virtue, familiaritas cum Deo. To become familiar with God involves the illumination of the intellect, coming to know who God is and what God wills. But it also involves the conversion of the affect, the reconfiguration of the heart. Becoming familiar with God entails trasforming and conforming my thinking, my feeling and my doing in accordance to the Lord’s, which can only be the work of grace.
Familiarity with God thus entail rejoicing in what God delights—the truth; abhoring what God detests—falsehood; being pained by what breaks the heart of God—the persecution of truth-seekers. Familiary with God means sharing the passion of God for the truth and the pathos of God whenever the truth and the bearers of truth are overcome by the forces of the lie.
On this Second Sunday of Lent, as we contemplate the transfiguration of Jesus Christ on Mount Horeb, we pray that our hearts and minds be so transfigured and so conformed to the mind, heart and will of the Jesus, our way, our life, and our truth.
May the Lord bless and protect you, Jun, and your family. May the Lord bless and guide us all into the way of truth. Amen.
Black and White Movement posted this statement from convener Vicente "Enteng" Romano III two days ago:
Lesser Evil No More
Black and White Movement
Feb. 15, 2008
There is a story going around about how Secretary Ermita was fuming mad at Mike Defensor. The budgeted hush money for a scandal of this scale was P5.0M. And so, the story goes, the envelop was passed from Ed to Mike. But as the money exchanged hands through the bureaucracy, only P50,000 reached the intended recipient – Jun Lozada.
This would be a rather amusing story were it not reflective of the pervasive culture of corruption that Lozada has vividly detailed. It is more than just dysfunctional. It is naked greed abetted by grave abuse of power.
Another facet of this regime’s evil persona is its human rights record, with hundreds of unresolved killings and disappearances. The public couldn’t care less. In their minds, the disappeared are just “communists”. But then, Lozada’s kidnapping drama brought to life an otherwise staid statistic of the disappearances and killings. The whole nation saw how the full force of the state’s resources was mobilized, first – to prevent Lozada from testifying, and later – to cover-up its criminal acts. Brazen and shameless, the snatching of Jun Lozada was carried out with Mafia-like impunity.
Read more here.
Meanwhile, the government has warned media organizations against airing the "Hello, Garci" tapes. The warning came after the Supreme Court ruled that government warnings to media against airing the controversial recordings is a form of prior restraint.
Ghosts are slowly coming back to haunt this government anew. "In the face of lies, someone has to insist on the truth. In the face of impunity, someone has to insist on accountability," the Philippine Daily Inquirer editorial said yesterday . "In the face of a growing conspiracy to use our institutions to isolate the citizenry and keep each Filipino feeling powerless, it is incumbent on every Filipino to declare, 'Bring it on!'"
And that is, if we are too optimistic--or maybe naive or even outright dumb--to think that Pres. Gloria Macapagal Arroyo leaves by 2010. Granted she does that, she will make sure that the next president will not come from the opposition, but someone who will make sure that she--and her family and cabal of sycophant allies and supporters--be free from and get away with accountability.
One thing is sure: Arroyo has provided an instruction manual on how to do politics and run governance in this country. She, the epitome of the flawed elite political culture in this country, has shown future leaders the way how to run this country and how to keep oneself in power. The Reign of Greed (also the alternative English title for Jose Rizal's El Filibusterismo) continues.
Below is the homily Fr. Manuel "Manoling" Francisco gave earlier today at the Thanksgiving Mass for Rodolfo "Jun" Lozada Jr., Senate witness in the alleged anomalous national broadband network (NBN) contract.
Reclaiming our Humanity
Mass For Jun Lozada Jr.
La Salle Gymnasium, Greenhills
Feb. 17, 2008
On this Second Sunday of Lent, during which we are asked to reflect on the Transfiguration of Jesus Christ, I wish to touch on three themes that have to do with our moral transformation as a people: first, Ascertaining Credibility; second, Rediscovering our Humanity; and third, Witnessing to the Truth. In so doing, I hope to invite all of you to reflect more deeply on how we, as a nation, might respond to the present political crisis in which our identity and ethos, our convictions and integrity, in fact, who we are as a people, are at stake.
I. Ascertaining Credibility
Jun, as Sen. Miriam Santiago has grilled you to ascertain your credibility (or was it to undermine your credibility?), allow me to raise some important questions to consider in the very process of discerning your credibility. Allow me to do so by drawing on my own counseling experience.
Very often, a young rape victim initially suppresses his or her awful and painful story, indeed wills to forget it, in the hope that by forgetting, he or she can pretend it never happened. But very often, too, there comes a point when concealing the truth becomes unbearable, and the desperate attempts to supposedly preserve life and sanity become increasingly untenable.
At this point the victim of abuse decides to seek help. But even after having taken this step, the victim, devastated and confused, will tell his or her story with much hesitation and trepidation. It should be easy to imagine why. In telling the truth, one risks casting shame on himself or herself, subjecting oneself to intense scrutiny and skepticism, and jeopardizing one’s safety and those of his or her loved ones, especially when one dares to go up against an older or more powerful person.
Similarly, it is easy to imagine why Jun would initially refuse to challenge the might of Malacanang. Who in his or her right mind would accuse Malacanang of crimes against our people and implicate the First Family in a sordid tale of greed and corruption, knowing that by doing so, one endangers one’s life and the lives of his or her loved ones? We are, after all, living in dangerous times, where the government has not hesitated to use everything in its power to keep itself in power, where it has yet to explain and solve the numerous cases of extra-judicial killings.
But Jun is in his right mind. His story rings true especially in the face of the perils that he has had to face. And by his courage, Jun has also shown that it is not only that he is in his right mind; his heart is also in the right place.
Hence, my personal verdict: Jun, I believe that you are a credible witness. And if hundreds have gathered here this morning, it is probably because they also believe in you. Mga kapatid, naniniwala ba kayo kay Jun Lozada? Naniniwala ba kayo sa kanyang testimonya? Kung gayon, palakpakan po natin ang Probinsyanong Intsik, si Mr. Jun Lozada.
Jun, we hope that by our presence here, you may find some consolation. Pope Benedict XVI writes that “con-solatio” or consolation means “being with the other in his or her solitude, so that it ceases to be solitude.” Jun, be assured that your solitude is no longer isolation as we profess our solidarity with you. Hindi ka nag-iisa. We are committed to stay the course and to do our best to protect you and your family and the truth you have proclaimed.
II. Rediscovering our humanity
What makes Jun a credible witness to us?
I think Jun is credible not simply by virtue of his being an eyewitness to the unmitigated greed of some of our public officials. Perhaps more importantly, Jun is credible because he has witnessed to us what it means to be truly human.
Which leads me to my second theme: What does it mean to be human? How might we rediscover our humanity?
Allow me to quote Pope Benedict XVI, who in his latest encyclical, Spe Salvi, has written: “the capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reign supreme. Truth and justice must stand above my comfort and physical well-being, or else my life becomes a lie. . . For this … we need witnesses—martyrs …. We need them if we are to prefer goodness to comfort, even in the little choices we face each day.”
Our Holy Father concludes, “the capacity to suffer for the sake of the truth is the measure of humanity.”
Isn’t this the reason we emulate our martyrs: Jose Rizal, Gomburza, Evelio Javier, Macli-ing Dulag, Cesar Climaco and Ninoy Aquino? They have borne witness for us what it means to be truly human—to be able to suffer for the sake of others and for the sake of the truth.
I remember Cory recalling a conversation she had with Ninoy while they were in exile in Boston. Cory asked Ninoy what he thought might happen to him once he set foot in Manila. Ninoy said there were three possibilities: one, that he would be rearrested and detained once more in Fort Bonifacio; two, that he would be held under house arrest; and three, that he would be assassinated.
“Then why go home?” Cory asked.
To which Ninoy answered: “Because I cannot allow myself to die a senseless death, such as being run over by a taxi cab in New York. I have to go home and convince Ferdinand Marcos to set our people free.”
Witnessing to one’s deepest convictions, notwithstanding the consequences, is the measure of our humanity. Proclaiming the truth to others, whatever the cost, is the mark of authentic humanity.
Jun, we know you have feared for your life and continue to do so. But in transcending your fears for yourself and your family, you have reclaimed your humanity. And your courage and humility, despite harassment and calumniation by government forces, embolden us to retrieve and reclaim our humanity tarnished by our cowardice and complicity with sin in the world. You have inspired us to be true to ourselves and to submit to and serve the truth that transcends all of us.
III. Witnessing to the truth
This leads us to our third and last theme: witnessing to the truth. In his encyclical, Pacem in Terris, Pope John XXIII exhorts that it is the fundamental duty of the government to uphold the truth: “A political society is to be considered well-ordered, beneficial and in keeping with human dignity if it grounded on truth.” Moreover, the encyclical explains that unless a society is anchored on the truth, there can be no authentic justice, charity and freedom.
Every government is therefore obliged to serve the truth if it is to truly serve the people. Its moral credibility and authority over a people is based on the extent of its defense of and submission to the truth. Insofar as a government is remiss in upholding the truth, insofar as a government actively suppresses the truth, it loses its authority vested upon it by the people.
At this juncture, allow me to raise a delicate question: At what point does an administration lose its moral authority over its constituents?
First, a clear tipping point is the surfacing of hard evidence signifying undeniable complicity of certain government officials in corruption and injustice, evidence that can be substantiated in court.
Hence, during the Marcos Regime, the manipulation of Snap Election results as attested to by the tabulators who walked out of the PICC was clear evidence of the administration’s disregard for and manipulation of the collective will of the people in order to remain in power..
During the Erap Administration, the testimony of Clarissa Ocampo, claiming that Pres. Erap had falsified Equitable Bank documents by signing as Jose Velarde, was the smoking gun that triggered the rage of our people.
Allow me to respond to the same question by pursue an alternative track of argument: an administration loses it moral authority over its people when it fails in its fundamental duty to uphold the truth, when it is constituted by an ethos of falsehood. When a pattern of negligence in investigating the truth, suppressing the truth and harassing those who proclaim the truth is reasonably established, then a government, in principle, loses its right to rule over and represent the people.
Regarding negligence: Do the unresolved cases, such as the the failed automation of the national elections, the fertilizer scam, the extra-judicial killings, and the “Hello, Garci” scandal, constitute negligence on the part of the GMA Administartion to probe and ferret out the truth?
Regarding covering-up the truth: Does the abduction of Jun Lozada and the twisting and manipulation of his narrative by Malacanang’s minions constitute concealment of the truth? Was the padlocking of the office of Asst. Gov’t Counsel Gonzales who testified before the Senate regarding the North Rail project anomaly an instance of covering-up the truth?
Regarding the suppression of the truth: Does the issuance and implementation of E.O. 464, which prevents government officals from testifying in Senate hearings without Malacanang’s permission, constitute suppression of the truth? Was the prevention of AFP Chief of Staff Gen. Senga and six other officers from testifying before the Senate with regard the “Hello, Garci” scandal tantamount to a suppression of the truth? Was disallowing Brig. Gen. Quevedo, Lt. Col Capuyan and Lt. Col. Sumayo from appearing before the Lower House an instance of hindering the truth from surfacing?
And regarding harassment of those who proclaim the truth: Are the abduction of Jun Lozada and the decision to court-marshall Gen. Gudani and Col. Balutan for disregarding Malacanang’s order not to testify before the Senate examples of punishing those who come forth to tell the truth?
By conflating one’s responses to all these questions does one arrive not at hard evidence showing culpapility on the part of some government officials, but a ghestalt, an image which nonetheless demands our assessment and judgment. I invite all of you then to consider these two methods of evaluating and judging the moral credibility of any government, the moral credibility of our present government.
Allow me to end with a few words about an Ignatian virtue, familiaritas cum Deo. To become familiar with God involves the illumination of the intellect, coming to know who God is and what God wills. But it also involves the conversion of the affect, the reconfiguration of the heart. Becoming familiar with God entails trasforming and conforming my thinking, my feeling and my doing in accordance to the Lord’s, which can only be the work of grace.
Familiarity with God thus entail rejoicing in what God delights—the truth; abhoring what God detests—falsehood; being pained by what breaks the heart of God—the persecution of truth-seekers. Familiary with God means sharing the passion of God for the truth and the pathos of God whenever the truth and the bearers of truth are overcome by the forces of the lie.
On this Second Sunday of Lent, as we contemplate the transfiguration of Jesus Christ on Mount Horeb, we pray that our hearts and minds be so transfigured and so conformed to the mind, heart and will of the Jesus, our way, our life, and our truth.
May the Lord bless and protect you, Jun, and your family. May the Lord bless and guide us all into the way of truth. Amen.
Black and White Movement posted this statement from convener Vicente "Enteng" Romano III two days ago:
Lesser Evil No More
Black and White Movement
Feb. 15, 2008
There is a story going around about how Secretary Ermita was fuming mad at Mike Defensor. The budgeted hush money for a scandal of this scale was P5.0M. And so, the story goes, the envelop was passed from Ed to Mike. But as the money exchanged hands through the bureaucracy, only P50,000 reached the intended recipient – Jun Lozada.
This would be a rather amusing story were it not reflective of the pervasive culture of corruption that Lozada has vividly detailed. It is more than just dysfunctional. It is naked greed abetted by grave abuse of power.
Another facet of this regime’s evil persona is its human rights record, with hundreds of unresolved killings and disappearances. The public couldn’t care less. In their minds, the disappeared are just “communists”. But then, Lozada’s kidnapping drama brought to life an otherwise staid statistic of the disappearances and killings. The whole nation saw how the full force of the state’s resources was mobilized, first – to prevent Lozada from testifying, and later – to cover-up its criminal acts. Brazen and shameless, the snatching of Jun Lozada was carried out with Mafia-like impunity.
Read more here.
Meanwhile, the government has warned media organizations against airing the "Hello, Garci" tapes. The warning came after the Supreme Court ruled that government warnings to media against airing the controversial recordings is a form of prior restraint.
Ghosts are slowly coming back to haunt this government anew. "In the face of lies, someone has to insist on the truth. In the face of impunity, someone has to insist on accountability," the Philippine Daily Inquirer editorial said yesterday . "In the face of a growing conspiracy to use our institutions to isolate the citizenry and keep each Filipino feeling powerless, it is incumbent on every Filipino to declare, 'Bring it on!'"
Developing Applications for the web
Posted by Batang Yagit on Sunday, February 17th, 2008 @ 12:34 am in Personal - Philippines.
It has been 9 years ago since I engaged myself into web development. Eight years ago, I was introduced to PERL programming and started to appreciate how the web can dynamically process information at a real time speed. Five years ago, PHP hit the scene and gave us a wider view on how powerful the web can be in terms of data processing, storage and presentation. Two years ago, AJAX hit the scene. Again, the web proved its power by showing us a more dynamic application of its technology through AJAX.
The web is improving every day. And each day, new applications are developed for the Web. I have encountered one application called MerchantOS. It's a web-based point of sale system. The concept behind this MerchantOS service is to provide an easy way of managing the sales of your establishments. Instead of buying expensive custom made POS System applications, the web-based pos can be a good alternative.
Who knows, there will be more technologies that can be developed in the web. I have tried developing my own POS system before using ajax. The application I developed was functional but it can't compete yet with the commercially available POS. My AJAX skills during that time was still premature as well.
Developers from Google even made office applications available in the web. Who knows, maybe voice recognition, biometrics and other applications may be available in the web in the near future.
The web is improving every day. And each day, new applications are developed for the Web. I have encountered one application called MerchantOS. It's a web-based point of sale system. The concept behind this MerchantOS service is to provide an easy way of managing the sales of your establishments. Instead of buying expensive custom made POS System applications, the web-based pos can be a good alternative.
Who knows, there will be more technologies that can be developed in the web. I have tried developing my own POS system before using ajax. The application I developed was functional but it can't compete yet with the commercially available POS. My AJAX skills during that time was still premature as well.
Developers from Google even made office applications available in the web. Who knows, maybe voice recognition, biometrics and other applications may be available in the web in the near future.