Rodel Tapaya

Total Page:16

File Type:pdf, Size:1020Kb

Load more

Rodel Tapaya List of Works and Selected Descriptions MC_CS6_RZ_150116_DIS_RT_Insert_215x265_NEU.indd 1 16.01.15 15:36 Rodel Tapaya in his studio in Bulacan, Philippines, 2014; photo: Marina Cruz MC_CS6_RZ_150116_DIS_RT_Insert_215x265_NEU.indd 2 16.01.15 15:36 MC_CS6_RZ_150116_DIS_RT_Insert_215x265_NEU.indd 3 16.01.15 15:36 encounter each other, on separate rock → Cover → p. 14 Refreshing Fluid (crop), 2014 formations, and the river is presented Door to Door, 2014 Acrylic on canvas as far more than a placid body, with Acrylic on paper 213 × 152 cm its spirit hidden beneath its surface. 77 × 57 cm Private Collection, Philippines Private Collection, Berlin In this magically bewildering environ- Refreshing Fluid takes on the peren- ment, the all too mortal hunter has to This work depicts a scene of a fish nial issue of drought. It draws from cling to an object, its charm fueled by vendor. On a personal note, my family’s the Bagobo tale of a couple called his belief. ZMDR business is producing smoked fish, Toglai and Toglibon; after their death which vendors buy and sell around the a great drought came upon their land, → p. 5 village. RT lasting three years and forcing their The Magic Show of the Haciendero Magician, 2007 Acrylic on burlap children to move to various locations 122 × 91 cm → p. 15 and eventually become the pioneers of Private Collection The Disguise, 2014 present-day groups in Mindanao. One Acrylic on paper 77 × 57 cm of the children, on the verge of death, → p. 6 Private Collection, Philippines discovered water in sugarcane, and set- Kinakawowowee II, 2007 tled in a region that was plentiful of it; Acrylic on burlap The Disguise presents hunters who 152 × 183 cm his descendants were the Bagobo (the Private Collection camouflage themselves as animals in first ethnic group in Mindanao). In this order to pass unnoticed, ensuring a work we see the anatomy and effects successful hunt. It has often been said → p. 12 of drought, with water taken to propel Meeting with Self, 2014 that much can be learned from nature, electric powerplants supplying the big Acrylic on paper and being in it affords us insight and 77 × 57 cm well-being that is becoming harder to cities, while none is left for the lumad Private Collection or indigenous peoples. The image of come by in our increasingly urbanized the sugarcane embodies suffering, as it lives. In this respect, the painting can calls to mind the haciendas and azucar- → p. 13 be interpreted as exposing the human Crossing Over, 2014 eras or sugar factories, where farmers Acrylic on paper race’s failure to grasp the idea of being toil for very little pay. This collision 77 × 57 cm in harmony with nature, rather opting 4 Private Collection of past and present crises results in a to work against it and exploiting it. ZMDR powerfully visual and well-considered In many of Tapaya’s works, familiar social commentary that does not resort images or tropes are given new dimen- → p. 16 to literal sensationalism. ZMDR Dinner with Forest God, 2014 sions and depth of meaning. Crossing Acrylic on paper Over is one example—a person rides 77 × 57 cm Private Collection → p. 2 on the back of another, signifying a Protection in the Forest, 2013 rescue. Thick gray cords framing the Acrylic on canvas, framed with engraved tin sheet image of the rescuer and the rescued → p. 17 166 × 137 cm Lift, 2014 Private Collection, Berlin further reinforce this interpretation; Acrylic on paper the dark areas in the foreground of the 77 × 57 cm The shape of Protection in the Forest painting can be seen as a representa- Private Collection, Berlin resembles the shape of an agimat (tal- tion of a river that has to be crossed isman) used by people for protection. (which in turn is a metaphor for any → p. 18 Some would even claim that their crisis or adversary that has to be over- The Two Wolves Inside, 2014 agimat makes them immune to pos- come). On the other hand, the scene Acrylic on paper 77 × 57 cm sible injuries from bullets and knives, can also be considered a new take on Private Collection, Philippines thus rendering them invincible and the narrative of death, as was perhaps perhaps even immortal. In the paint- first expressed in the Philippine ma- I remember quite early on reading this ing, an apprehensive-looking hunter is nunggul jar which depicts a boatman story about a grandson and a grand- making his way through the forest, rifle accompanying a dead person across father talking. The grandfather said, in hand. He is surrounded by forces a river to the afterlife, so that even in “My son, there is a battle between two both bestial and otherworldly. An eagle death a person is not completely alone. wolves inside us all. One is evil. It is (perhaps the prey he is hunting) is in And Tapaya gives this a warmer aspect anger, jealousy, greed, resentment, turn protected by the forest, which by expressing this rescue or com- inferiority, lies, and ego. The other is camouflages the bird: its body melds panionship through the uncertain in good. It is joy, peace, love, hope, humil- with root, smoke, water, and earth terms of physical contact, the figures ity, kindness, empathy and truth.” The symbolized by arch and pillar. The themselves being melded into each child asked, “Which wolf wins?” The same goes for the formidable lion and other while making the journey across old man quietly replied, “The one you leopard. At the bottom, man and beast a river, towards death. ZMDR feed.” RT MC_CS6_RZ_150116_DIS_RT_Insert_215x265_NEU.indd 4 16.01.15 15:36 the forest hear a shout when there is no This triptych refers to a Bukidnon → p. 19 The Lector, 2014 one in their company who could have creation myth in which the inter- Acrylic on paper made such a sound, they postpone their dependence of three celestial beings 77 × 57 cm hunt and leave the animals alone, fear- gives rise to the known universe. In the Private Collection, Philippines ing they will be punished by the fairy middle panel, the Mediator, a winged The Lector prompts one to muse on the and Dangkaw. ZMDR creature, holds the ring in which are possibility and power of words. The contained the Supreme Planner and work depicts a lector reading passages → p. 24 the Ten Headed Creature; it also serves from a book; the faint figure behind Outpouring, 2014 as an arbiter between the two. The Acrylic on canvas Supreme Planner sets out to create the him seated in a chair, from which var- 183 × 122 cm ious lines emanate, can be seen as an Private Collection, Hong Kong world with the help of the Ten Headed extension of the lector imagining the Creature, who possesses the means Because of the massive damage caused prophetic power of his words upon his to carry out the Supreme Planner’s by Typhoon Haiyan, many of those in listeners. His uncomfortable stance on vision. In the right and left panels, the Visayan region, in the center of the the stage expresses the presence of fear the celestial beings are repeated, ac- Philippines, were left homeless and and insecurity in the face of the pros- centuating the importance of their starving. With help from both fellow pect of great power, his alter ego in the presences by and with each other, and countrymen and others around the background appearing tense (with both suggesting that without their mutual globe, they were able to rebuild their arms across the chest) and seemingly help, nothing can be fully realized. On lives. Outpouring reflects on this lend- frustrated that the lector is not rising to a more practical note, cooperation, ing of a helping hand by echoing a myth the occasion. This is an expression of an interdependence, and collaboration of the northern Bontoc tribe about a existential crisis which unfortunately are crucial, from the home to the com- great flood caused by many days of prevails among many people from the munity to the workplace, and every ceaseless rain. Two groups of people, artist’s country, in which potential re- person is important for the success of or two tribes, were able to survive the mains only that and is never realized, another. ZMDR disaster. But because it took some time and possibly meaningful roles disap- for the flood to subside, one tribe al- pear, unfulfilled.ZMDR most perished from the cold on the top → pp. 28/29 Fragrance and Harmony, 2014 5 of a mountain. The second tribe, lo- Acrylic on canvas → p. 20 cated on another mountaintop, helped 244 × 335 cm Goddess of the Forest, 2014 Private Collection, Switzerland Acrylic on paper them: they sent a dog that swam across 77 × 57 cm the floodwater and brought fire to the This work is about war. I particularly Hotel Luna Museum Collection, Vigan City, Philippines first tribe, thus enabling them to survive like the lyrics of a Filipino folksong the cold. RT that says, “if your enemy doesn’t have → p. 21 The Idiot Box, 2014 heart, you should use your heart in- Acrylic on paper → p. 25 stead; you need to treat him like a The Heirloom, 2014 77 × 57 cm friend and think that he also has a Private Collection Acrylic on canvas 213 × 152 cm heart like you.” The white flowers rep- Private Collection resent the hope for peace. This work → p. 23 Forest Spirit, 2014 The inspiration comes from an Ibanag doesn’t pertain to any particular folk- Acrylic on canvas folktale about a magic medallion tale or story, but is my interpretation 152 × 122 cm of the Historic Peace Agreement of the Collection Linda O.
Recommended publications
  • Economic Instruments for the Sustainable Management Of

    Economic Instruments for the Sustainable Management Of

    Economic Instruments for the Sustainable Management of Natural Resources A Case Study on the Philippines’ Forestry Sector Economic Instruments for the Sustainable Management of Natural Resources A Case Study on the Philippines’ Forestry Sector National Institution leading the Study: University of the Philippines Los Baños, the Philippines National Team Contributing Authors: Herminia Francisco, Edwino Fernando, Celofe Torres, Eleno Peralta, Jose Sargento, Joselito Barile, Rex Victor Cruz, Leonida Bugayong, Priscila Dolom, Nena Espriritu, Margaret Calderon, Cerenilla Cruz, Roberto Cereno, Fe Mallion, Zenaida Sumalde, Wilfredo Carandang, Araceli Oliva, Jesus Castillo, Lolita Aquino, Lucrecio Rebugio, Josefina Dizon and Linda Peñalba UNITED NATIONS New York and Geneva, 1999 NOTE The views and interpretation reflected in this document are those of the author(s) and do not necessarily reflect an expression of opinion on the part on the United Nations Environment Programme. UNEP/99/4 ii The United Nations Environment Programme The United Nations Environment Programme (UNEP) is the overall coordinating environ- mental organisation of the United Nations system. Its mission is to provide leadership and encour- age partnerships in caring for the environment by inspiring, informing and enabling nations and people to improve their quality of life without compromising that of future generations. In accord- ance with its mandate, UNEP works to observe, monitor and assess the state of the global environ- ment, and improve our scientific understanding of how environmental change occurs, and in turn, how such changes can be managed by action-oriented national policies and international agree- ments. With today’s rapid pace of unprecedented environmental changes, UNEP works to build tools that help policy-makers better understand and respond to emerging environmental challenges.
  • Nytårsrejsen Til Filippinerne – 2014

    Nytårsrejsen Til Filippinerne – 2014

    Nytårsrejsen til Filippinerne – 2014. Martins Dagbog Dorte og Michael kørte os til Kastrup, og det lykkedes os at få en opgradering til business class - et gammelt tilgodebevis fra lidt lægearbejde på et Singapore Airlines fly. Vi fik hilst på vore 16 glade gamle rejsevenner ved gaten. Karin fik lov at sidde på business class, mens jeg sad på det sidste sæde i økonomiklassen. Vi fik julemad i flyet - flæskesteg med rødkål efterfulgt af ris á la mande. Serveringen var ganske god, og underholdningen var også fin - jeg så filmen "The Hundred Foot Journey", som handlede om en indisk familie, der åbner en restaurant lige overfor en Michelin-restaurant i en mindre fransk by - meget stemningsfuld og sympatisk. Den var instrueret af Lasse Hallström. Det tog 12 timer at flyve til Singapore, og flyet var helt fuldt. Flytiden mellem Singapore og Manila var 3 timer. Vi havde kun 30 kg bagage med tilsammen (12 kg håndbagage og 18 kg i en indchecket kuffert). Jeg sad ved siden af en australsk student, der skulle hjem til Perth efter et halvt år i Bergen. Hans fly fra Lufthansa var blevet aflyst, så han havde måttet vente 16 timer i Københavns lufthavn uden kompensation. Et fly fra Air Asia på vej mod Singapore forulykkede med 162 personer pga. dårligt vejr. Miriams kuffert var ikke med til Manilla, så der måtte skrives anmeldelse - hun fik 2200 pesos til akutte fornødenheder. Vi vekslede penge som en samlet gruppe for at spare tid og gebyr - en $ var ca. 45 pesos. Vi kom i 3 minibusser ind til Manila Hotel, hvor det tog 1,5 time at checke os ind på 8 værelser.
  • Philippine Folklore: Engkanto Beliefs

    Philippine Folklore: Engkanto Beliefs

    PHILIPPINE FOLKLORE: ENGKANTO BELIEFS HISTORICAL BACKGROUND: Philippine mythology is derived from Philippine folk literature, which is the traditional oral literature of the Filipino people. This refers to a wide range of material due to the ethnic mix of the Philippines. Each unique ethnic group has its own stories and myths to tell. While the oral and thus changeable aspect of folk literature is an important defining characteristic, much of this oral tradition had been written into a print format. University of the Philippines professor, Damiana Eugenio, classified Philippines Folk Literature into three major groups: folk narratives, folk speech, and folk songs. Folk narratives can either be in prose: the myth, the alamat (legend), and the kuwentong bayan (folktale), or in verse, as in the case of the folk epic. Folk speech includes the bugtong (riddle) and the salawikain (proverbs). Folk songs that can be sub-classified into those that tell a story (folk ballads) are a relative rarity in Philippine folk literature.1[1] Before the coming of Christianity, the people of these lands had some kind of religion. For no people however primitive is ever devoid of religion. This religion might have been animism. Like any other religion, this one was a complex of religious phenomena. It consisted of myths, legends, rituals and sacrifices, beliefs in the high gods as well as low; noble concepts and practices as well as degenerate ones; worship and adoration as well as magic and control. But these religious phenomena supplied the early peoples of this land what religion has always meant to supply: satisfaction of their existential needs.
  • The Truth of Diwa

    The Truth of Diwa

    The Truth of Diwa Diwa is both the building block and the string upon which all of reality is spun. It permeates all things, and exists in varying states of matter. In a manner of speaking, that chair you see in front of you is Diwa, in a given form. Break it down to its most essential components and you shall see Diwa. However Diwa can be used more than that. It exists in four states: • Agos, Diwa echoing Water. This is the normal state of Diwa, the Diwa that makes up all things. • Tagos, Diwa echoing Air. This is the Diwa that binds things together. It can be manipulated at this level, and if one were to have some means of seeing the invisible machinations of the gods, they will see tiny strands that link everything to everything, as well as the Diwata that embody everything. Diwa in this state can be known as “Fate”, and indeed, the Agents of Heaven call this Tadhana. • Bala, Diwa echoing Fire. This is the Diwa that burns within every living being, and every thing is a living being because everything has a diwata. The Human Eight-Point Soul is made up of this Burning Diwa, and so are the powerful essences of the Karanduun. Burning Diwa can be used to affect other states -- most commonly by having a lot of Burning Diwa, you have more say in how reality works. Thus why Burning Diwa in all beings is known as “Bala”, or “Power”. It is their measure of capability, and it is well known that the Karanduun possess “Unlocked” Bala, which allows their Bala to transcend event that of Gods.
  • Notes on Philippine Divinities

    Notes on Philippine Divinities

    NOTES ON PHILIPPINE DIVINITIES F. LANDA JocANO Introduction THIS PAPER IS ETHNO-HISTORICAL IN NATURE. IT IS DE- signed to put together representative pantheons of different Philippine divinities. The materials for this purpose have been gathered from historical documents, ethnographiC monographs, and Held observations conducted by the writer and other fieldworkers among different indi- genous religious groups in the various parts of the country. No sociological analysis of these cosmologies or their manifest theo- logies is made except to point out that their persistence through time - from the early Spanish contact to the present - indicates they are closely interwoven with the lifeways of the people. The divinities described here are, as they were in the past, conceived as beings with human characteristics. Some of them are good and others are evil. Many stories about the workings of these supernatural beings are told. They participate in the affairs of men. These relationships reinforce local beliefs in the power of the supernatural beings, as those people who participate in community affairs witness how these deities, invoked during complicated rituals, cure an ailing patient or bring about suc- cess in hunting, fishing, and agriculture. Some of these deities are always near; others are inhabitants of far-off realms of the skyworld who take interest in human affairs only when they are invoked during proper ceremonies which compel them to come down to earth. In this connection, the spirits who are always near, are the ones often called upon by the people for help. These supernatural beings are led by the highest ranking deity and not by any one supreme divinity, for each has specific and some independent function.
  • Huling Bakunawa Allan N

    Huling Bakunawa Allan N

    Huling Bakunawa Allan N. Derain Hindi batid ng mga katutubo kung anong uri ng isda iyon yamang hindi pa sila nakakikita nang gayon sa kanilang mga baybayin.Kung kaya itinuring na lamang nila ito bilang isang dambuhala na itinalaga ng Diyos sa malawak na Karagatan ng Silangan dahil sa angkin nitong laki. — Fray Ignacio Francisco Alcina Historia de las islas e indios de Bisayas 1668 ang sundan ni datu rabat ang tutok ng hintuturò ng kaniyang panauhin, nagtapos ito sa may bumubulwak na bahagi ng dagat kung saan mapapansin ang mabagal na galaw ng higanteng isda. Ang bakunawa kung tawagin ng mga mangingisda sa gawing ito ng dagat. Ang bunga ng kanilang tatlong araw at tatlong gabing pag-aabang at pagmamatyag kasama ang Tsinong mangangalakal. N Nakatayo si Datu Rabat sa unahan ng kaniyang sinasakyang adyong habang nakamasid sa Tsinong sakay naman ng sariling sampan. Nag-aalala ang datu sa mga piratang maaaring sumalisi sa kaniya. Kaya kailangan niyang bantayan ang mangangalakal na Tsino habang naririto ito sa kaniyang sakop. Kaya siya nagtayo ng bantayog na magbabantay sa kaniyang pantalan. Kaya rin siya umupa ng mga mersenaryong tatambang sa mga pirata. Sa kakayahan niyang magbigay proteksiyon sa mga panauhing mangangalakal nakasalalay 4 likhaan 5 ˙ short story / maikling kuwento ang mabuting pakikitungo sa kaniya ng mga tagasentro. Hindi siya dapat mabigo kahit minsan lalo’t buhat sa Emperador na Anak ng Langit ang kaniyang pinangangalagaang panauhin. Pero dahil parang mga dikya ang mga tulisang dagat na ito na hindi na yata mauubos hangga’t may tubig ang dagat, pinirata na rin niya ang karamihan sa mga pirata para sa ibang sakop na lamang gawin ang kanilang pandarambong.
  • 2015Suspension 2008Registere

    2015Suspension 2008Registere

    LIST OF SEC REGISTERED CORPORATIONS FY 2008 WHICH FAILED TO SUBMIT FS AND GIS FOR PERIOD 2009 TO 2013 Date SEC Number Company Name Registered 1 CN200808877 "CASTLESPRING ELDERLY & SENIOR CITIZEN ASSOCIATION (CESCA)," INC. 06/11/2008 2 CS200719335 "GO" GENERICS SUPERDRUG INC. 01/30/2008 3 CS200802980 "JUST US" INDUSTRIAL & CONSTRUCTION SERVICES INC. 02/28/2008 4 CN200812088 "KABAGANG" NI DOC LOUIE CHUA INC. 08/05/2008 5 CN200803880 #1-PROBINSYANG MAUNLAD SANDIGAN NG BAYAN (#1-PRO-MASA NG 03/12/2008 6 CN200831927 (CEAG) CARCAR EMERGENCY ASSISTANCE GROUP RESCUE UNIT, INC. 12/10/2008 CN200830435 (D'EXTRA TOURS) DO EXCEL XENOS TEAM RIDERS ASSOCIATION AND TRACK 11/11/2008 7 OVER UNITED ROADS OR SEAS INC. 8 CN200804630 (MAZBDA) MARAGONDONZAPOTE BUS DRIVERS ASSN. INC. 03/28/2008 9 CN200813013 *CASTULE URBAN POOR ASSOCIATION INC. 08/28/2008 10 CS200830445 1 MORE ENTERTAINMENT INC. 11/12/2008 11 CN200811216 1 TULONG AT AGAPAY SA KABATAAN INC. 07/17/2008 12 CN200815933 1004 SHALOM METHODIST CHURCH, INC. 10/10/2008 13 CS200804199 1129 GOLDEN BRIDGE INTL INC. 03/19/2008 14 CS200809641 12-STAR REALTY DEVELOPMENT CORP. 06/24/2008 15 CS200828395 138 YE SEN FA INC. 07/07/2008 16 CN200801915 13TH CLUB OF ANTIPOLO INC. 02/11/2008 17 CS200818390 1415 GROUP, INC. 11/25/2008 18 CN200805092 15 LUCKY STARS OFW ASSOCIATION INC. 04/04/2008 19 CS200807505 153 METALS & MINING CORP. 05/19/2008 20 CS200828236 168 CREDIT CORPORATION 06/05/2008 21 CS200812630 168 MEGASAVE TRADING CORP. 08/14/2008 22 CS200819056 168 TAXI CORP.
  • Among the Aetas of Nabuclod, Pampanga, Philippines

    Among the Aetas of Nabuclod, Pampanga, Philippines

    41 The Health Ritual of “Pag-aanito” among the Aetas of Nabuclod, RUDOLF CYMORR KIRBY P. Pampanga, Philippines MARTINEZ, PhD, MA, RN San Beda University, Abstract Manila, Philippines A defining characteristic of an indigenous group is that it has preserved its unique traditional ways of living, belief system or https://orcid.org/ 0000-0002- pertinent rituals amidst the presence of modernity. One of the 5323-5108 indigenous group residing in the Philippines are the Aeta people, found scattered in the archipelago. One of the unique cultural health beliefs of this indigenous group revolves around the spirit called "anito" and the ritual for appeasing this spirit termed as "pag-aanito." This paper explores the contemporary understanding of a select group of Aeta from Pampanga, Philippines on these unique cultural health beliefs and how their understanding and appreciation of their traditional customs affects their perception of the world, themselves, and their health. Keywords: Focused ethnography, health knowledge, indigenous medicine Context of the Study defining characteristic of an indigenous group is that it has preserved its unique traditional ways of living, belief system or pertinent rituals amidst the presence of A modernity. One of the indigenous group residing in the Philippines are the Aeta people, found scattered in the archipelago and is often described as its earliest inhabitants. Aetas are pygmy people, nomadic in nature and are traditionally animist (Balila et al., 2014; Shimzu, 1989, Waddington, 2002). One of the unique beliefs of the Aeta people is the anito, a benevolent, environmental spirit believed to inhabit the river, sea, hills and Corresponding author’s email: [email protected] 42 various other places.
  • Mythological Woman and the Prose Poem in Barbara Jane Reyes’S Diwata

    Mythological Woman and the Prose Poem in Barbara Jane Reyes’S Diwata

    วารสารรามคา แหง ฉบับมนุษยศาสตร์ ปีท ี่ 37 ฉบับที่ 1 193 Book Review: Mythological Woman and the Prose Poem in Barbara Jane Reyes’s Diwata Mariejoy San Buenaventura1 Barbara Jane Reyes, a Filipino- analysts. Diwata is the Filipino term for American poet, had her collection Diwata goddess, fairy, and nature spirit, and the published in 2010 by the New York-based word is derived from devata, the Hindi word BOA Editions Ltd. as part of their American - most likely originally Sanskrit - for deity Poets Continuum series. Despite the slimness (‚Devata,‛ n.d.). Reyes employs all these of the volume – the epigraph, poems, and aspects of Diwata – goddess, fairy, and notes occupy sixty-seven A5-sized pages – it nature spirit – to portray Diwata as the contains an abundance of the worthwhile for universal, primordial, mythological Woman comparative mythologists and literary found in all mythologies, and as the 1Humanities and Languages Division, Mahidol University International College E-mail: [email protected], [email protected] Ramkhamhaeng University Journal Humanities Edition Vol. 37 No. 1 194 representative very human Woman who, Diwata is also the dryad who takes as mate a through the unfolding of the ages, continues mortal man (Reyes, 2010, p. 20). Then as the to experience the same longings and sufferings. weaver who ‚weaves words into the fabric This is of much interest to the student of of the sky‛ (Reyes, 2010, p. 14), Diwata is a myth. For the student of poetry, Reyes’s uses version of Arachne, she who competed with of the prose poem, chant-like forms, and Athena in a weaving contest (Ovid, 2009, pp.
  • The Second Song Continues... … and It Was Glorious. Before the Humans Even Existed, It Is Worth Mentioning That There Have Been Previous Beings Before Them

    The Second Song Continues... … and It Was Glorious. Before the Humans Even Existed, It Is Worth Mentioning That There Have Been Previous Beings Before Them

    ...the Second Song continues... … and it was Glorious. Before the humans even existed, it is worth mentioning that there have been previous beings before them. The Lipod, the winged wind-people, and the Magindara, the snake-tailed water-people, have existed much before they have. The tamawo and the palesekan fought amongst themselves in the Corpse of Kalibutan, claiming patches of forestry and life. The palesekan became the Children of the Trees, while the tamawo became the Children of the Crystal, creating large crystalline cities as opposed to the palesekan’s smaller forest-tribes. The dalaketnon wandered across the world and eventually found one of the caves to Sulad, the Underworld. There they met Saragnayan, Lord of Darkness. And so, during the first few years of the Epoch of Heroes, the humans lived in constant fear of various halimaw and yawa, which came from the Sea, for the Sea was the corpse of the Orphaned Spirit. The other races also subjugated humanity under their rule, even the Dragon Lords that were the eventual descendants of the Naga Tribe of the magindara. It wasn't long before The Actor of Power had returned from His voyage, and he found that all of the world was filled with death and travesty, crumbling underneath the crippling weight of the Mad Sky's tyranny. He sought to reason with the Mad Sky, who only ended up cursing him and banishing him from the world. Filled with wrathful revolution, he gave to Magu'yawan the instructions of creating powerful essences of pure, coruscating power -- he tasked Magu’yawan to collect the God-Shards of the Primordials: the Furious Rebellious Shard of Kalibutan, the Glorious Warrior Spirit of Adlaw, the Reaping Shadow Specter of Bulan, and the Burning Thousand Points of Suga.
  • Research Journal (2019)

    Research Journal (2019)

    Divina M. Edralin Editor-in-Chief San Beda University, Manila, Philippines Nomar M. Alviar Managing Editor San Beda University, Manila, Philippines Ricky C. Salapong Editorial Assistant San Beda University, Manila, Philippines Oscar G. Bulaong, Jr. Ateneo Graduate School of Business, Makati City, Philippines Christian Bryan S. Bustamante San Beda University, Manila, Philippines Li Choy Chong University of St. Gallen, Switzerland Maria Luisa Chua Delayco Asian Institute of Management, Makati City, Philippines Brian C. Gozun De La Salle University, Taft Avenue, Manila, Philippines Raymund B. Habaradas De La Salle University, Taft Avenue, Manila, Philippines Ricardo A. Lim Asian Institute of Management, Makati City, Philippines Aloysius Ma. A. Maranan, OSB San Beda University, Manila, Philippines Djonet Santoso University of Bengkulu, Bengkulu, Indonesia Lauro Cipriano S. Silapan, Jr. University of San Carlos, Cebu City, Philippines Marilou Strider Jersey College, School of Nursing, Fort Lauderdale, Florida, U.S.A. From the Editor Divina M. Edralin Editor-in-Chief Research Articles Stewardship Towards God’s Creation Among 1 Early Filipinos: Implications to Faith Inculturation James Loreto C. Piscos Sustainability Repoting of Leading Global 24 Universities in Asia, Europe, and USA Divina M. Edralin and Ronald M. Pastrana The Impact on Life of Estero de San Miguel 46 Noel D. Santander, Josephine C. Dango, and Maria Emperatriz C. Gabatbat Capitalism vs. Creation-Spirituality Resolve (C.S.R.): 72 A Tete-a-tete of Two Cultural Consciousness Jesster B. Fonseca Caring Behaviours, Spiritual, and Cultural Competencies: 98 A Holistic Approach to Nursing Care Gil P. Soriano, Febes Catalina T. Aranas, and Rebecca Salud O. Tejada Restoring the Sanctity and Dignity of Life Among 116 Low-Risk Drug User Surrenderers Neilia B.
  • Cultural Dynamics and the Church in the Philippines

    Cultural Dynamics and the Church in the Philippines

    Mulzac: Cultural Dynamics and the Church in the Philippines Cultural Dynamics and the Church in the Philippines The. overwhelming. Christian. majority. makes. the. Philippines. By.Kenneth.D..Mulzac the.only.country.that.is.predomi- nantly.Christian.in.Asia..Chris- tian behavior, however, is influ- enced.not.only.by.the.convictions. The. Philippines. consist. of. of.the.respective.faith.communi- 7,250.islands..About.700.of.these. ties. but. also. by. certain. unique. are. populated. with. about. 89.5. values. held. in. common. by. the. million. people,. at. an. average. Filipino.people..In.order.to.un- population. growth. rate. of. 1.8%.. derstand.the.Filipino.Christian,. These.citizens.represent.a.unique. these. values. must. be. acknowl- blend. of. diversity. (in. languages,. edged. and. appreciated. (Jocano. ethnicity,. and. cultures). and. ho- 1966b).. This. is. especially. true. mogeneity..Despite.this.diversity,. as. has. been. noted. by. one. Fili- one.common.element.that.charac- pino.thinker,.who.believes.that. terizes.Filipinos.is.a.deep.abiding. we.must.“know.the.sociological. interest.in.religion.that.permeates. and. psychological. traits. and. all. strata. of. society:. Christian- values. that. govern. Filipino. life.. ity.92.5%,.(comprised.of.Roman. Together,.these.traits.and.values. Catholics. 80.9%,. Evangelicals. contribute.to.the.development.of. 2.8%,. Iglesia. ni. Cristo. [Church. the.typical.Filipino.personality”. of.Christ].2.3%,.Philippine.Inde- (Castillo.1982:106,.107). pendent. or. Aglipayan. 2%,. other. Since. I. came. from. the. USA,. Christians.4.5%,);.Islam.5%;.other. a. highly. individualistic. society,. 1.8%;. unspecified. 0.6%;. none. I.wanted.to.understand.at.least. 0.1%.(World Factbook.2006).