The Benildean Vol. 4 Issue #1 by The Benildean

vol. 4

no. 1

Benildean The EB,ToC.Editor'sNote.indd 1

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WRITERS Gianna Abao, Sam Aquino, Bianca

STUDENT PUBLICATIONS OFFICE

Arellano, Marlon Ecalnea, Rigel Estabaya, Lois

BENILDEAN PRESS CORPS

Ruth Evardone, Jessibelle Garcia, EJ Lanuza, Joshua Lapid, Isa Lazo, Charlotte Mae Martin, Noel

AY 2017-2018

Mendoza, Sarah Muñoz, Geo Olitoquit, Gus San Gabriel, Kel Santos, Jose Marie Taylo, Elke Tiotuico,

EDITOR IN CHIEF Brian Castillo

Gab Torres

ASSOCIATE EDITOR FOR PRINT Manolo Tan ASSOCIATE EDITOR FOR DIGITAL MEDIA Mark Baltazar

PHOTOGRAPHERS Kyle Bustos, Patricia Oliveros,

CREATIVE DIRECTOR Nash Cruz

Kel Santos, Lourde Aeron Unas, Ricardo Dela Cruz

MANAGING EDITOR Francesca Federizon

Yan ll, Mac Ypon

PULSE OIC Mark Baltazar

ILLUSTRATORS Ian Abella, John Carl Aujero, Ivy

ABLAZE EDITOR Jan Renolo

Berces, Vermeer Crisostomo, Miko Fernando,

BLIP EDITOR Mac Fabella

Patricia Gonzaga, Isa Hilario, Andi Osmeña, Francis

KARILYON EDITOR Symon Lao

Tadeo, Isabel Weber

PLATFORM EDITOR Thea Torres ART EDITOR M.j. Ronquillo

LAYOUT ARTISTS Kristen Alimbuyuguen, Tricia

LAYOUT EDITOR Alexei Trajano

Guevara, Annel Ramones, Jazz Solomon, Yumi Usui,

PHOTO EDITOR Sace Natividad

Sonya Valino

DIGITAL MEDIA OIC Koy Mico STUDENT PUBLICATIONS OFFICE HEAD Mr. Juan Miguel Lago PUBLICATIONS COORDINATOR Ms. Dayanara T. Cudal

MANAGERS Dianne Consignado, Angelica Guardian, Chelly Patalud, Chelsea Nicole Pineda, Kyle Punongbayan, Agatha Ramos, Zeilina Tandoc

STUDENT DEVELOPMENT AND TRAINING COORDINATOR Ms. Rizalyn Lagman-Manalili

DIGITAL MEDIA STAFFERS Vermeer Crisostomo,

OPERATIONS ASSISTANT Ms. Catherine Bucud

Marlon Ecalnea, Uzair Hayat, Reese Limbaga, Lace Solis, Regina Tamondong, Bea Tan

THE COVER

is the official magazine-journal

of the students of De La Salle-College of Saint Benilde (DLS-CSB). No part of this magazinejournal may be reproduced whether by photocopying, scanning, or by any other means without written permission from the Student Publications Office (SPO). Copyright 2018. For inquiries, visit the SPO at 2F Miguel Febres Cordero Bldg., DLS-CSB, 2544 Taft Avenue, Manila.

photographed by SACE NATIVIDAD designed by NASH CRUZ

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CONTENTS PULS E Red Light District presents: Sex, women, and basic rights

Mother Nature victimized: When tourism takes over

Understanding the Duterte ‘magic’

Unwanted: Condoms, baby bottles, and responsibilities

Kapatiran o kamatayan?

Sa hawla ng limitasyon at kadena ng pang-aapi

From basement jams to street anthems

Manila’s silver spoon

Living without a god

Redefining the “boys will be boys” mentality

KA R I LYO N Mapagsamantalang pananampalataya

Komedya sa kabila ng trahedya

Sulyap sa buhay ng isang minorya

Nananaig na ba ang kalungkutan sa bayan ni Juan?

Paraiso para kanino?

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ABLA Z E Meal of the day: Pagpag

The inevitability of circumstance

Puerto Galera: A diver’s paradise

Game of Phones

Playing fair versus playing to win

B LI P Down the rabbit hole

Rape culture’s propagation: Breaking down the “Pastor phenomenon”

The modern morena versus the world

Benildean artists in revolt

Philippine-flavored ‘hard candy’

P L AT F ORM Caustic comedy

Broadsheet

Weel of Fourtune

Graffiti: To grant or gainsay?

P R OF I L E S Dungis ng Perlas

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EDITOR’S NOTE Bago pa man tayo tuluyang kumawala sa kamay ng mga mananakop at lubusang maiwagayway ang malayang araw sa lupang sinilangan, saksi ang ating kasaysayan sa mapagsamantalang palad ng parehong mga banyaga at kapwa Pilipino. Kahit bitbit at suot nila ang ginintuang gwantes na nagpapakita ng magandang pakikitungo, masusulyapan sa likod nito ang dungis ng kanilang panlalamang at tunay na hangarin.

Gayunpaman, naniniwala ako na kasangkapan ang bawat isa upang magbukas ang diwa at haraya sa lipunan. Kaya’t para sa kapwa ko kabataan, hindi pa huli ang lahat, malayo sa popular na konotasyon ng mga nagmamataas na “wala na tayong magagawang mga kabataan.” Hindi lamang nilikha ang magasin na ito upang ibahagi ang bawat kwento na tumatalakay ng katotohanan at eksploytasyon; ito’y may kaakibat na panawagang mabuksan ang isipan upang maging instrumento sa pagpapahayag ng reyalidad sa iba’t ibang perspektibo.

Dahil supling ako ng dekada nobenta at natikman ko ang bunga ng antas ng makalumang panahon, masasabing nasulyapan ko ang malawig na pagbabago at mapapait na kwento ng ating lipunan gamit ang mga napapanuod sa telebisyon, nababasasa sa mga libro, at minsa’y tangis ng mismong taong nakakasalamuha ko. Mula sa kanilang mga matatamis at nakapanlulumong kwento, lahat na istorya ay nagbigay ng huni at inspirasyon sa aking dibdib na kailangan natin makialam at kumilos.

Hatid ng ika-12 na isyu ng The Benildean ang mga kwentong tunay na maghahatid ng panibagong pananaw na magsisilbing gabay patungo sa katotohanan at babasag sa nakagawiang pagtingin sa mga kaganapang tatalakayin. Ito’y pinanday gamit ang tapang, pagkamalikhain, at husay upang ibahagi ang nakakubling katotohanan.

Sa kabilang banda, nakalulungkot pagmasdan na kahit hubad ang katotohanan ng pang-aalipusta o pang-aapi, tahasan tayong sumasangayon at nagpapatangay sa agos ng kasinungalingan dahil ang iba’y natatakot at ang iba’y walang magawa. Maraming nangahas lumaban ngunit marami rin ang nabigo. Dugo ang kapalit sa minsa’y pag-aaklas at pagwawasto sa panlalamang at pananamantalang isinasagawa ng mga makapangyarihan sa mundo.

Tunghayan ang mga tampok na istorya tulad ng eksploytasyon ng mga dayuhan sa Puerto Galera, droga bilang panghugot sa obra ng mga malikhain, tula laban sa pekeng balita, at ang katotohanan sa likod ng mga taga-suporta ni Pangulong Rodrigo Duterte. Isang babala bago ka tumuloy sa pagbuklat ng mga pahina: wala kaming paumanhin sa pagsasabi ng katotohanan.

BRIAN PAOLO CASTILLO Editor in Chief

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PULSE

In an era of fake news and coverups, society is called to face the truth: unabridged and unapologetic. Harsh realities have been reduced to isolated cases or even propaganda because those who hold the truth are discredited, silenced, and threatened. Despite factors that manipulate or hide the truth, now is the time to take control and uphold it without fear.

EDITED BY Jessibelle Garcia

NEWS ANALYSIS + EDITORIAL + OPINION

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Red Light District presents: Sex, women, and basic rights With the abundance of misconceptions and legal risks, one cannot help but find themselves curious as to why Filipino sex workers continue to do what they do. As the sun sets, the streets come alive with the flashing neon signs of the red light district: sidewalks are lined with a wide selection of karaoke bars and food establishments, each with an abundance of women in skimpy outfits holding out menus to men looking for a quick escape. That all-too-familiar George Michael song fills the airwaves, accompanying the smell of copious amounts of perfume, liquor, and cigarettes. Despite being illegal on paper, approximately 800,000 Filipinos engage in prostitution nationwide, making sex work far from uncommon in the Philippines. Amnesty International, a London-based, non-government organization (NGO) focused on human rights in the Philippines, defines sex work as “the exchange of sexual services (involving sexual acts) between consenting adults for some form of remuneration, with the terms agreed between the seller and the buyer.” This means that only when both parties agree on certain arrangements in exchange for specific sexual services, can it be considered sex work. Consent or free choice is key in this exchange—it is the precise idea that separates sex work from sexual assault or human trafficking. Unfortunately, these three terms are often confused to be the same thing, which has arguably helped give sex work its criminalized status in the Philippines. Senate Bill No. 2341, also known as “The Anti-Prostitution Act,” was filed by former Senator Pia Cayetano. It was reintroduced twice in the succeeding years, as Senate Bill No. 3382 in 2013 and Senate Bill No. 2621 in

WORDS BY JESSIBELLE GARCIA. ART BY ISABEL WEBER 2015. The State, as written in Section 2 of Senate Bill No. 2621, “recognizes prostitution as a human rights violation that calls for coordinated and sustained response from all agencies of government,” and defines prostitution in Section 3 of the same bill as “any act, transaction, scheme or design involving the use or exploitation of another person, whether woman, man or child, for the sexual gratification or pleasure of another in exchange for cash, profit or other consideration.”

practicality, claiming that working full time as a sex worker made ends meet quicker than if she were to study for years, graduate, and then finally look for work. Toni, with the help of dating websites, provided sexual services for homosexual males to provide for his family and pay all fees for his academics.

Another effort filed by the government to combat this trade is Republic Act 9208, or the “Anti-Trafficking in Persons Act of 2003” that aims to eliminate sex tourism and sex slavery.

In a campaign forum titled “Kulasas Unite: We fight to end violence against women (VAW),” Miriam Grafil of the Center for Women’s Resources said that often, poor women are forced to enter into prostitution due to the lack of available job opportunities.

Not everyone in the sex industry is of legal age. In 2011, the Philippine Daily Inquirer (PDI) interviewed Julius Bungcaras, who shared that 10 to 15 percent of every 1,000 students are sex workers. Bungcaras is the head of the International Justice Mission (IJM), a US-based pro-human rights organization, of Cebu’s Community Mobilization for Churches and Students.

Interestingly enough, in 2015, through a monumental decision, Amnesty International released a resolution recommending “the decriminalization of prostituting system (prostitutes, pimps and customers), to protect those that Amnesty calls the sex workers; while excluding from that decriminalization coercive systems, child prostitution and [trafficking] in human beings.”

In November 2011, Charisse Ursal of PDI interviewed three students—Sophia, Miles, and Toni (not their real names)—about their personal stories of what led them to working for the sex industry and what keeps them there. Sophia is a college student whose odd jobs on the side weren’t sufficient enough to pay for her basic needs, let alone her college tuition. Miles dropped out of school for

The whole argument of prostitution is rooted mainly in poverty and lack of more sustainable livelihood opportunities. However, the moral dilemma of such a profession will remain up for discussion as to what would be the best course of action to lessen the number of people who take advantage of workers willing to provide such services.

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Mother Nature victimized: When tourism takes over WORDS BY JESSIBELLE GARCIA. PHOTO BY PATRICIA OLIVEROS The constant tug-of-war between nature’s beauty and everdeveloping entrepreneurship has carried on for years and is still present today. Nevertheless, we are left to contemplate which side is correct.

With must-see locations such as Diver’s Paradise, Tamaraw Falls, and “One of the Most Beautiful Bays in the World” as named by the United Nations Educational, Scientific and Cultural Organization (UNESCO), Puerto Galera is almost always on tourists’ travel bucket lists. As its popularity rapidly increases, however, the question arises as to whether or not the numerous businesses are slowly draining the life from the land and marine biodiversity the area has been blessed with. The constant flow of local and foreign tourists has always been a massive contributor to the Philippine economy. The Manila Bulletin published an article last year referring to tourism as “the next engine of [economic] growth,” as the income earned comprises 10.6 percent of the country’s gross domestic product (GDP). This makes it sound like there are no real disadvantages, but the beaches of Puerto Galera have nevertheless received more mediocre and even negative reviews over the past few years on various travel websites. While the overall general score for most beaches in the area is still fairly high, the numbers have slowly decreased from averages of four to five stars in 2012 to currently two to four stars. Government acts in response to complaints The voice often heard first is that of the consumers: mainly visitors from other countries, but also quite a few locals. Some of their most pressing concerns are the recent conflict regarding local landfills between the municipal government and the indigenous Iraya Mangyan community,

and the mild seawater pollution caused mainly by improper sewage and wastewater discharge. Kevin Lever, a British resident of Puerto Galera and hobbyist diver, expressed that the effects of commercialism in the area can be good or bad depending on what establishment people choose to go to. “There is a lot of good environmental activity going on, but a lot of places don’t care. For example, [some businesses] get their divers in [the water] and they go and tread on the corals. They should be shut down. If they are responsible [for the damage], they should not be allowed to get a license,” Lever said. Imposing stricter measures on tourismcentered businesses has come as a potential way to improve the cleanliness of the area, but this would surely cause a drop in local finances. According to Mayor Rockey Ilagan, these businesses comprise 90 percent of all enterprises based in Puerto Galera. “We’re trying to address that problem. We’re trying to educate the frontliners, mainly ferry men and tour guides, so that they can personally help encourage the tourists to take care of the environment. The Department of Tourism has been sponsoring seminars [on nature conservation] and around 2,000 people have attended these since the beginning of my term in office,” he said. In 2015, the local government of Puerto Galera declared a Dutch national named

Kees Koornstra ”persona non grata” after posting photos of garbage that laced the shoreline on his Facebook account, referring to the area as “Puerto Basura.” Business owners might argue that their services only accentuate the natural beauty of any well-liked tourist spot. In some cases, such as snorkeling or deep sea diving, the presence of a business with trained professionals among its staff ensures the safety of people who wish to participate in such activities. They can also inform and educate visitors on the proper precautions to take, and rules to follow so as not to harm the local ecosystem. (e.g. mangrove forests, coral reefs, etc.). This is but another strong point to take into consideration when weighing the arguments of those who oppose growth of tourism business and those who approve of it. Some may say that it can be rather difficult to pinpoint where exactly the line should be drawn between the welfare of environment and the people who live in it, but others will say that people will only last as long as their home does. The legislative body of a state can take drastic measures they see fit, but nature is too vast for a few people to recondition on their own. If we are to keep both manmade structures and the beauty of biodiversity intact, we must find a balance between the two and maintain it together. Otherwise, there may come a day we will have little to nothing left of Mother Nature to protect at all. Tourism is made possible in the area because it is beautiful but once we allow the beauty to be stripped away, tourism will disappear with it.

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Understanding the Duterte ‘magic’ WORDS BY JOSE MARIE TAYLO. ART BY ANDI OSMEÑA How does a self-confessed murderer maintain a following? Filipinos are loyal to only one true leader: their individual interests. As long as President Rodrigo Duterte guarantees these interests, a large number of Filipinos will abidingly support him—not because of his leadership capabilities but because of what he can give. Despite Duterte’s one-and-a-half-year old administration, his national government has already encountered many of the grave challenges that a full six-year administration could face. From the Marawi crisis, to foreign pressure, all the way down to communal condemnation of his controversial War on Drugs, his presidency remains steadfast, arguably more than before. If the effectivity of his iron fist were the only criterion for evaluating the performance of a president, then perhaps this Dabawenyo could be considered one of the more effective leaders the Philippines has ever witnessed. However, being the head of state is not merely evaluated on potency alone. Despite the 80 percent approval rating suggested by Pulse Asia in October 2017, Duterte lacks other important characteristics that many people deem essential in a leader such as mindfulness and eloquence. His unorthodox governance, impulsive talks, insensitive witticism, and sudden shift from left-wing leadership to extreme right-wing leadership, were traits many Filipino found unpresidential, adding his unwavering war against illegal drugs, which became the predominant benchmark of his presidency. Evidently, rampant illegal drugs and its entailed impacts were among the issues that plagued the Philippine society for generations. With bloody corpses and cardboard signs scattered at the wake of President Duterte’s crackdown versus illegal drugs, which was heavily covered by both local and international media, his supporters still praised him. By the rule of law or not, many celebrate the infamous war as the awaited remedy of the society—a promise the president effortlessly gave since his ascend to power. Hear the people sing According to the aforementioned Pulse Asia survey, only seven percent of Filipinos are not satisfied with the current administration’s campaign against criminality and illegal drugs, while 80 percent show their support, and the remainder were still undecided. These opposing sides have brought the Philippines an eerie state of backhanded civil war between the people who speak freely against Duterte and those who support him; the heated discussions remain aflame today, which can only further the broadening of the complications of political discourse. The Benildean spoke with Hanzel Manankil, a college student and a Duterte supporter from Las Piñas, and Jaime Catangay, an overseas Filipino worker (OFW) residing in Singapore, to ask why they support the President and his war on drugs.

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“Yes, I am [a supporter], [because] he knows what’s he’s doing. I firmly believe that kahit bakal na kamay ang gamit niya to run this country, he only does that to seek [what is] best for us… Even if it’s [ever] proven that he did [violate] a law, I personally believe that he would surrender himself and refuse to be supported by anyone, because that is who he is,” Manankil said. Meanwhile, Catangay believes in Duterte’s sincerity, saying “Nakikita ko sa kaniya ‘yung sinseridad na tumutulong at mahal niya [ang] Pilipinas—sa pananaw ko.” In an interview with writer and director Raymond Dimayuga, he said he supported Duterte because of the inaction and indolence of the Liberal Party under former President Benigno Aquino III’s (PNoy) administration. “Alam ko na tarantado siya [Duterte], alam ko na masama ugali niya pero nanaig sa akin na more than [doon] sa violence niya, sa kung anu-anong mga katarantaduhan niya, nakita ko na baka kaya niya, na baka merong leadership, na baka mayroong political will na hindi ko nakikita sa Liberal Party,” he said. When asked if President Duterte should be held accountable for irregularities of the War on Drugs, Dimayuga explained, “Oo, mayroon; katulad din [sa mga] namatay noong hostage taking sa Luneta [under] PNoy, katulad din ng mga namatay na SAF44; same way with Duterte, hindi mo pwede sabihin na hindi naman ako ‘yan, mga pulis ko ‘yan. I hope na maparusahan siya kung mapapatunayan.” “Sinusuportahan ko ba ‘yung mga ginagawa niya, hindi, gusto ko bang maparusahan siya kung mapatunayan na may ginawa siyang crime na responsable siya, gusto ko—hindi ko masusuportahan kailanman ‘yung crimes against humanity,” Dimayuga concluded when The Benildean asked if he would still support the President if proven he committed felony. A prevailing history The frightening logic behind the strong-willed, fanatic mentality of many Filipinos happens to be deeply embedded in our historical and cultural character. Xiao Chua and Van Ybiernas, notable history scholars, De La Salle University professors, and DulowTard History Live hosts, said preSpanish Philippines already had a noteworthy political identity—one that can still be seen today. The pair explained that Filipinos generally value ginhawa or convenience. This is the ultimate necessity demanded by the harsh living situation at the time caused primarily by wars and famine. Members of the community turn to one person who they believe is capable of guaranteeing the convenience they desperately desire, electing them to lead the group as a whole. For example, barangay chieftains would often lead headhunting packs during the pre-colonial era because the number of human heads you bring home symbolizes victory of the tribe, which translates into safety of the community. With this perspective, convenience then becomes more important than qualifications or anything but. As wicked as it may be, the nation has the mindset of “the ends justify the means” embedded in the system, which explains the unwavering support for Duterte and his radical actions. Likewise, even those who openly criticize the President are only condemning him for his eccentric methods which, for them, are not the normal “convenient standards” they are used to. The current Philippine society still exhibits the same attitude it did hundreds of years ago, but that doesn’t change the fact that Filipinos deserve both the convenience they yearn for and the benefits of benevolent leadership as the Philippine Revolution and the first People Power taught us.

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Unwanted: Condoms, baby bottles, and responsibilities WORDS BY GUS SAN GABRIEL. ART BY FRANCIS TADEO The Philippines is home to emerging businesses and all sorts of professions. However, one profession continues to thrive despite being illegal—and it has dire consequences.

While it’s impossible to determine the direct cause for the prominence of sex tourism, defined as travelling with the primary purpose of engaging in sexual activity, in the Philippines, it’s easy to identify the negative effects. Sexually transmitted diseases and assault are a few things off the list, but it’s about time more light was shed on another unfortunate circumstance: unwanted children from fathers who vanish in the blink of an eye.

She said sex workers were not limited to Luzon, with some hailing from the Visayas and Mindanao regions as well. “The existence of foreigners in the area was very strong and most of the armed forces were motivating women to work in bars. This [pressure] was [successful] because of [women and] their ambition to marry foreigners, go to another country, live financially well off, and support their families in their provinces,” she said.

According to the Department of Tourism, the Philippines saw over 500,000 international arrivals in 2017, a steady increase since 2013’s estimated 400,000 visitors. Many backpackers admire the country’s islands as well as historic landmarks, but there are those who visit to participate in more than sightseeing.

In addition to Manila and Olongapo, Angeles is another municipality with a reputation in the sex industry and was eventually called the “Mecca of the Sex Trade.”

Once night falls, the city’s red light district comes to life. It would seem that the “natural hospitality” of Filipinos can grow far more intimate with a little cash, so much so that it must be hidden behind hotel room doors. Although pregnancy as a result of sexual intercourse is not a guarantee, it certainly remains a possibility—one that comes to fruition even if it was not the intention of the parties involved.

According to Ester, there is an international organization called the Pearl S. Buck Foundation, a non-profit organization that allows generous donors to sponsor children by sending money for their education, medical concerns, and proper guidance for those who come from diverse backgrounds. The foundation’s goal, according to its website, is to “allow the sponsored children to reach their fullest potential as self-reliant adults.”

Heightened military presence

The issue of Amerasians, loosely defined as a person born in Asia to a US military father and an Asian mother, goes deeper than the issue of prostitution and the illusion of a better life beyond one’s country. It tackles lack of sex education for those who engage in such matters, as well lack of options for abortions if the woman in question ever decides to do so. The Philippines and its conservative history and manifestations do not help its citizens but instead reinforce the birth of unwanted children with absent fathers and dirt-poor mothers.

A number of sources point to poverty as a key cause for sex tourism, but Dr. Martin Brass, a writer for American magazine Soldier of Fortune, suggests the presence of U.S. military force may primarily be to blame. In an online article published in 2004, Brass claimed that cities such as Manila and Olongapo used to accommodate the sexual demands of American army soldiers stationed in the Philippines. This is supported by the testimony of Ester (who requested to not have her last name published), a female social worker in Angeles, Pampanga.

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EDITORIAL

Kapatiran o kamatayan? “Ang tunay na kapatid ay kailanman hindi kayang kumitil ng buhay ng kanyang kapwa kapatid.”

Maraming tanong ang pumapaligid sa usaping hazing. Paano naging sukatan ng katapatan ang pagtatamo ng mga hampas? Paano mapapatunayan ang pagmamahal sa kapatiran sa pagdanak ng dugo? Kung pisikal na pananakit ang paraan upang maging parte ng samahan, ang kamatayan ba ang pinakamataas na pagaalay sa kapatiran?

Hindi na bago ang usaping hazing. Bilang pangunahing parte ng “initiation rites” ng mga neophyte sa isang fraternity o ano pang samahan, matagal nang nagkukubli sa anino ng mga abandunadong mga espasyo ang bawat hiyaw sa hampas ng mga ‘master.’ Matapos ang lahat, uulit lang ang siklo pagdating ng bagong mga neophyte. Ang tanong ngayon: kailan mapuputol ang siklo?

Sa mga nangyaring kamatayan, ito na ang panahon upang paigtingin pa ang usapan sa hazing. Sa epektibong pakikipagtulungan ng mga paaralan, kailangan malinaw ang katayuan o polisiya ng mga kolehiyo’t unibersidad tungkol sa pagpapatupad ng kaparusahan sa sinumang mapapatunayang nagsasagawa ng hazing. Hindi dapat pagtakpan ng pamunuan ng mga paaralan ang sinumang indibidwal o organisasyon na may sala. Nararapat nang buwagin ang mga fraternity na gumagawa ng pananakit o panghihiya at palakasin ang mga tradisyunal at accredited na mga organisasyon na huhubog sa kanilang abilidad at pagkatao.

Noong ika-17 ng Setyembre 2017, nabigyang pansin muli ang hazing sa kamatayan ng law freshman na si Horacio Tomas Castillo III mula sa Unibersidad ng Santo Tomas. Bago ang kamatayan niya, nagpaalam si Horacio sa kanyang mga magulang na magkakaroon ang sinasalihang grupo na Aegis Juris Fraternity ng isang pagtitipon kung saan ipakikilala ang mga bago nitong miyembro. Lingid sa kaalaman ng mag-asawang Castillo, ang pagpapakilala pala na ito ay mauuwi sa pagkamatay ng anak. Ayon sa mga opisyal na ulat, namatay si Horacio sa tindi ng mga palo na kanyang natamo mula sa spanking paddle.

Panahon na rin para amyendahan ang Anti-Hazing Law na nagreregulate lamang ng hazing at hindi ang tuluyang pagpapatigil nito. Dapat bigyan diin ng mga mambabatas ang paglalagay ng matibay na pananagutan sa mga grupong nagsasagawa ng kalupitan gayundin ang sapat na proteksyon sa mga inosenteng mag-aaral; sa madaling salita, isang epektibong ngipin sa naturang batas.

Hindi natatangi ang kaso ni Horacio sa bansa. Nariyan ang karumaldumal na sinapit nina Marc Andre Marcos, 22, at Marvin Reglos, 25, mga law student ng San Beda College sa kamay ng mga kasamahan nito sa kanikanilang fraternity noong 2012. Gayundin ang kaso ni Guillo Cesar Servando, 18, isang estudyante ng De La SalleCollege of Saint Benilde noong 2014.

Kailanma’y hindi ipinagbawal ang pagkakaroon ng samahan kung ang layunin ay malinis at tunay na brotherhood; isang samahan na nagtutulungan ang mga miyembro upang mapabuti ang isa’t isa. Kailanma’y hindi mapapatanyan ng kamatayan ang katapatan sa kapatiran.

Sa kabila ng Republic Act 8049 o ang Anti-Hazing Law ng 1995, ang kamatayan ng mga neophyte na nabanggit ay patunay na patuloy ang pagsasagawa ng hazing at mukhang kulang ang batas lang mismo upang tapusin na ang kalupitan.

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ART BY JOHN CARL AUJERO. 17 EB,ToC.Editor'sNote.indd 17

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Sa hawla ng limitasyon at kadena ng pang-aapi

COLUMN

SULAT NI BRIAN PAOLO CASTILLO. DIBUHO NI ISA HILARIO Sa panahong tumataas ang banta sa mga pahayagang pangkampus, mayroon bang masasandalang matibay na batas ang ating mga mamamahayag?

pangkampus na mamamahayag. Karamihan ng kaso ay tumatalakay sa panghihimasok sa polisiya ng patnugutan, pagpapasara ng opisina o kabuuang pahayagan, at pananakot o panggugulo sa mga manunulat at mga patnugot dahil lamang sa kanilang nilalathala.

Malaya at mapagpalaya–ganyan ko nilalarawan ang buhay ng isang mamamahayag sa paaralan dahil ito ang unang pundasyon sa larangan ng pagsulat, lalo na sa peryodismo. Mula sa simpleng pangangalap ng balita sa eskwelahan, malayo ito sa tunay na responsibilidad, hangarin, at mandato ng isang mamamahayag nang tumapak ako sa kolehiyo; minsan pa nga, buhay ang nagiging kapalit.

Sa kabila ng mga kaganapang ito, palaisipan pa rin kung tunay nga bang nabibigyan ng proteksyon ang mga estudyanteng peryodista (student-journalists) sa ilalim ng dalawang pahinang Republic Act (R.A) No. 7079, o mas kilala bilang ang Campus Journalism Act (CJA) ng 1991. Sapat na ba ang batas?

Halimbawa na ang katapangang ipinakita ni Abraham Sarmiento Jr., punong patnugot ng Philippine Collegian ng Unibersidad ng PilipinasDiliman mula 1975 hanggang 1976. Sa ilalim ng kanyang pamumuno, nasaksihan nila ang kaliwa’t kanang pang-aapi ng administrasyon ng dating diktador na si Ferdinand Marcos. Bilang mga mamamahayag pangkampus, inilabas nila ang kilalang panawagang “Kung hindi ngayon, kailan pa?” na nakita sa pangunahing pahina ng kanilang pahayagan. Naglaman ito ng mga puna patungkol sa kilos ng gobyerno laban sa lipunan at nagsilbi itong panawagan para magkaisa at kumilos para sa kalayaan. Noong Enero 1976, tumugon ang rehimeng Marcos at dinakip si Sarmiento, na dumanas ng pitong buwang pighati sa kulungan. Makalipas ang isang taon noong siya’y pinalaya, nagkaroon siya ng komplikasyon sa asthma na pinalala ng kanyang pagkadakip at namatay si Sarmiento sa atake sa puso.

Maraming nakikitang kahinaan sa R.A 7079, tulad ng hindi pag-oobliga ng batas para magtatag ng pahayagan sa loob ng mga kolehiyo o unibersidad. Hindi rin ito naglalaman ng anumang probisyon na magbibigay mandato sa mga administrasyon ng mga paaralan na mangolekta ng pondo para sa pahayagan na kung saan nagreresulta sa paglilimita upang magbigay ng isang epektibong serbisyo o kaya’y tuluyang hindi paglalabas ng diyaryo sa mga unibersidad. Sa halip, nilalatag lamang nito ang mga maaaring pagkunan ng pondo. Dagdag pa rito ang kawalan ng penalty clause ng CJA na nagbibigay kalayaan sa mga pamantasan na takasan ang anumang uri ng pang-aabuso o kapabayaan. Simula noong 2016, sinusulong na ng Kabataan Partylist sa pangunguna ni Kabataan Rep. Sarah Elago ang Campus Press Freedom Bill na layuning mas palakasin ang R.A 7079, takpan ang mga butas nito, at bigyang proteksyon ang kalayaan sa pamamahayag ng mga mag-aaral. Ilan sa mahahalagang probisyon ng panukalang batas ay ang sapilitang pagtatatag o compulsory establishment ng pangkampus na pahayagan sa lahat ng paaralan. Binigyan pansin din ang pagkakaroon ng awtonomiya ng lupong patnugutan mula sa panghihimasok ng pamunuan ng paaralan sa mga polisiya at paghawak ng pondo. Dagdag pa ng naturang panukalang batas ang kalayaan ng pahayagan sa nilalaman ng artikulong ilalabas at maging sa pagpili ng magiging bagong miyembro nito.

Saksi ang kasaysayan sa dalisay na gampanin ng pahayagang pangkampus para ihatid nang walang takot ang katotohanan, maging sa panahon ng diktaturya at lalo na sa sandaling may pagbabanta sa demokrasya. Ngunit ang pagsasakripisyo ba ni Sarmiento, maging ang iba pang manunulat, ay isang seguridad na hindi na mauulit ang kalupitan laban sa mga peryodista ngayong panahon? Sensura sa makabagong panahon Noong nakaraang Setyembre, nabalita ang pang-aapi ng administrasyon ng Lyceum of the Philippines University (LPU)Manila sa kanilang opisyal na pahayagang pangkampus, ang LPU Independent Sentinel. Ayon sa unibersidad, nais lamang nilang isaayos ang pahayagan para sa ikabubuti nito.

Malaking tulong ang panukalang batas sa kasalukuyang sitwasyon ng peryodismo sa mga paaralan at kalayaan sa pamamahayag sa pangkampus na lebel, ngunit, upang tuluyang maisulong ito, nangangailangan din ito ng lubos na pakikiisa mula sa mga kabataan sa pagkakaroon ng komprehensibong kaalaman sa panukalang batas, paglaganap ng tamang impormasyon, at pakikipagdiyalogo sa mga kinatawan upang magkaroon ng isang kongkretong suporta sa mababa at mataas na kapulungan.

Sa isang eksklusibong panayam ng The Benildean sa The Sentinel, ipinagpaliban umano ng unibersidad ang pagpapalit ng kanilang bagong lupong patnugutan o editorial board dahil gustong umanong baguhin ng administrasyon ang pagsasala sa mga nagnanais maging patnugot. Pinatanggal din ang kanilang publication fee na kailangan nila para sa pang-arawaraw na operasyon at paglimbag ng diyaryo. Dagdag pa rito, ipinasara ang kanilang opisina para tuluyan silang maging paralisado sa paglilingkod.

Anuman ang estado ng pahayagang pangkampus ay siya ring manipestasyon ng demokrasya sa mga pamantasan kaya nama’y hindi biro ang mundo ng peryodismo. Aanhin ang husay, lalim, at pagsinta sa pagpapalaganap ng katotohanan kung pilit tayong nakakulong sa hawla ng limitasyon at nakagapos sa kadena ng pangaapi? Bilang tagapagtanggol ng demokarasya sa ating mga paaralan, nangangailangan din tayo ng proteksyon at kalasag laban sa banta ng pagbusal sa ating kalayaan at pamamahayag.

Isa lamang ang The Sentinel sa mga dumanas ng pang-aabuso na naitala ng College Editors Guild of the Philippines (CEGP), ang pinakamalaking alyansa ng mga pahayagang pangkampus sa Pilipinas na nangangalaga at nakikipaglaban sa karapatan ng mga

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From basement jams to street anthems WORDS BY: MARK BALTAZAR. ART BY NASH CRUZ

Despite the growing concern for OPM because of the mind-numbing abundance of disposable one-hit, ‘pa-cute’ wonders, the indie scene continues to keep the roaring flames of OPM alive. The surge of formulaic and mainstream conventional tunes continues to dominate the local airwaves. From what was proudly donned on the sleeves of local legends like Juan de la Cruz Band, Sampaguita, and Asin, the label Original Pilipino Music (OPM) has a different face these days. Mass media actively contributes to the broad spectrum of the Philippine music industry. From noon time shows, local radio programs, to public utility vehicles, there is no escaping the chart-topping hit songs of celebrity-turned-singers such as Anne Curtis, Vice Ganda, Daniel Padilla, and the likes. With this, the commodification of music has become undoubtedly apparent. Bigtime music labels tend to prioritize sales and mass appeal rather than quality of the songs. The endgame tends to be unsatisfactory to most, hence the lamentations on the death of OPM could be heard. In a 2015 interview with Philippine Star, local folk music icon and Bagong Lumad frontman Joey Ayala said people argue that OPM is dead because it sounds homogenous and unoriginal.

“The same sound, same sentiments. Lahat ng input pare-pareho, siyempre ang output pare-pareho,” the former music committee chairman of the National Commission for Culture and the Arts said. Ayala added that to break away from such stereotypes, new artists have to be themselves by finding their voice, embracing their differences, and making the music theirs. Despite the current OPM atmosphere, there are still some people who think otherwise; those who continue to find fresh Filipino sounds in the independent (indie) scene. Searching for the right sound Chito Miranda, frontman of novelty rock band icon Parokya ni Edgar, refuted the statement about local music’s so-called death. In one of his Instagram posts last 2015, he noted OPM is dead only for “those who are stuck with mainstream media.” This is exemplified in the huge roster of start-up musicians who are making waves below the radar of mainstream media, with varying genres from the folk music of Bullet Dumas, the bedroom beats of BuwanBuwan Collective, to the shoegaze R&B sound of No Rome. Tucked away in venues like XX XX, DULO, and Catch272, which are constantly filled with both old and new faces, the thriving indie scene affirms Miranda’s statement.

Beyond bars, the scene’s cultivation can also be traced to the internet. Social media is a huge part of the industry, sharing and finding new music is significantly easier than before. For start-up musicians, music sharing sites like Soundcloud and Bandcamp significantly helped them in getting an audience of avid listeners, hence the process of putting out content is literally a few clicks away to the screens and ears of other people. In addition, there are also culture sites like Vandals on the Wall and The Flying Lugaw which regularly provide news on the scene, host events, and release themed mixtapes for people to get connected more as a community of enthusiasts. Although having a young and growing scene is an advantage, it is unavoidable to have some drawbacks. Unlike musicians supported by big record companies, being an independent artist means managing limited resources such as money, time, and connections. Despite the challenges, the relatively young generation’s passion and creativity pave the way to achieving success in the scene. As an avid listener myself, I believe OPM never died. If you think otherwise, maybe you’re not looking (or should I say, listening) hard enough. With OPM’s future looking brighter than ever, let’s continue to support quality artists, regardless if they’re indie or not.

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Manilaâ&#x20AC;&#x2122;s silver spoon

WORDS BY THEA TORRES. ART BY NASH CRUZ

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When the city never sleeps, the province ends up paying for it. Manila has always been the Philippines’ spotlight. In the words of National Artist for Literature Nick Joaquin, “When Manila sneezes, the Philippines catches a cold.” With the city being the center of politics and home of popular culture, the radar for an urbanite snobbery signals loudly over the city. Countless chances and significant opportunities are what starry-eyed probinsyanas see once they imagine their lives in Manila. Who could deny the powers of the country’s capital city? Certainly not me, a bright-eyed girl from Visayas who was innocent enough to believe that Metro Manila would easily hand me my dreams and wishes on a golden platter.

Work by the double At first sight, the difference between Manila and other provinces would simply be their environment: Manila, the concrete jungle; and the province, the simple life. Beyond that is the difference of culture. With Manila being the country’s capital, development continues to thrive within it, and non-Manileños continue to wait by the sides. This leads to the presence of an Imperial Manila, a term used to describe the phenomenon of Metro Manila being the center of all Philippine affairs which consequently pushes other provinces out of the picture.

Having been born and raised in Bacolod, I was accustomed to fields of green and skies of blue. In the province, I never experienced three-hour traffic jams and migraine-induced days. It was a stress-free environment; so stress-free that it was lethargic sometimes. I arrived in Metro Manila with high hopes, but the city’s bittersweet truth slowly made itself apparent. Besides traffic jams and a polluted environment, society wasn’t exactly a bed of roses. With stereotypes such as “mukhang katulong” and “promdi,” a term that loosely correlates to “unsophisticated hick,” it dawned on me that while most probinsiyanos regarded Manilenyos with utmost respect and admiration, the feelings weren’t mutual. While I’ve had my share of personal quarrels related to this, the issue falls on a much wider spectrum.

The country’s centralized government also paves way for what seems to be a bias for the home team, providing little attention for provinces. In a 2015 report by the Philippine Statistics Authority on the country’s top 20 poorest provinces, the top 11 are in Mindanao and six are in Visayas. The lingering internal colonialism of the Philippines is an issue that concerns our political and cultural structure. Manila isn’t the only cradle of Filipino lifestyle. Other provinces contribute just as much to our country, yet have a minimum wage of P380 at most (with regions like ARMM and Ilocos going as low as P240), while those in the city have a minimum wage of P475 to P512 prescribed by the National Wages and Productivity Commission as of October 2017. Hence, probinsiyanos are working double just to get a taste of the silver spoon Metro Manila is accustomed to. Due to the centralized government located in Metro Manila, an uneven development occurs. As a result, minority groups, such as the Moros in Mindanao, continue to be the poorest in the country. Internal migration to urban centers, particularly Manila, becomes the usual solution for those in the provinces who want to advance economically. This also sends the message that progress is only abundant in Manila and mobility for other provinces stay stagnant. While it’s easy to speak about the phenomenon of Imperial Manila, the real struggle also works as the solution–to listen, and to provide better opportunities for those outside Manila and in the fringes of society. Beyond our country’s capital city is an abundance of breathtaking and historically rich places. As much as each city and province trudges with their own struggles, each one also holds a culture unique from the others. By mutual respect and appreciation, or by the government’s recognition of each area’s own uniqueness, it is time for us to step beyond the limits of internal colonialism and acclaim each province as equal to the capital.

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Living without a god WORDS BY JESSIBELLE GARCIA. ART BY NASH CRUZ The Constitution ensures the legal separation of Church and State, but to announce one’s atheism in the Philippines still has its repercussions. Residing in a predominantly Christian country, it’s understandable why people assume everyone has faith in God or some form of higher power. However, in the same way that we shouldn’t assume an individual’s gender identity, sexual orientation, or any other personal detail, it is impolite to presume a person’s spiritual beliefs (or lack thereof ). In our society today, atheists—like plenty of other minority groups—have been unfairly cast in a negative light due to a plethora of myths and false rumors stemming from a lack of proper awareness in numerous communities. In a report released by the Philippine Statistics Authority in 2014, around 166 million Filipinos subscribed to a Christian denomination (Roman Catholicism, Iglesia Filipina Independiente, Iglesia ni Cristo, etc.). The second most popular belief among Filipino citizens is Islam, with more than five million people. But, both in terms of belief and numeric value, less than 0.1 percent of Filipinos (around 73,000 people) lack a religious affiliation altogether. While the law protects atheists from most radical actions people may plan to take, there are social and cultural obstacles that can make particular situations rather unpleasant. Ever since I publicized my decision to be atheist, I’ve had family members slowly distance themselves from me, friends cut me off entirely, and anonymous internet users spam my social media with hate

comments. This is a subject that should be open for discussion because I feel the stigma revolving irreligion comes from a chain of misunderstandings; and it all begins with the idea of what atheism is in the first place. Incorrect vocabulary Christianity, Islam, and Judaism are but a few examples of theism—the belief in the existence of one or several deities. Atheism is simply the lack of precisely that. Contrary to popular belief, it is not necessarily the disbelief in or hatred towards any gods. By definition, if you are asked if you believe in any deities, and your answer is anything but “yes,” then you are an atheist. One of the most common terminological misconceptions regarding spiritual belief is that the word “agnostic” is the middle ground between theism and atheism, when semantically, that isn’t the case. The terms “gnostic” and “agnostic” refer to knowledge (whether or not someone claims to know for certain), while the “theist” and “atheist” tags concern a person’s belief. Hence, the terms deal with different subjects altogether and are not mutually exclusive. Basis for morality When people find out I don’t believe in a god, the first question I’m usually asked is “Where do you get your morals, if not from God or the Bible?” I answer the same thing every time: my moral compass based on my own rational consideration of the consequences of my actions— arguably, just like everyone else. This is why a number of Christians recognize that many things taught in the Old Testament are outdated and morally incorrect, and while

not everyone can come to a consensus as to what is “right” and “wrong,” it can be agreed that we all come to our decisions the same way. I would like to pose the dichotomy of Plato’s Euthyphro dilemma: Is something moral because it is commanded by God, or does God command it because it is moral? If the former is true, then morality is arbitrary (i.e. God could do absolutely anything and it would still be moral). If the latter is true, then God is appealing to a moral standard that he himself did not create. This forces me to come to the conclusion that we, human beings, have the capacity for empathy, and it is that empathy that allows us to determine for ourselves what is right and what is wrong, and not anything else. In other words, murder, rape, adultery, theft, perjury, and everything else society has deemed unethical, aren’t suddenly made permissible without an overseeing deity. It bothers me, infinitely so, how I’m sometimes viewed as dishonorable simply because I don’t think there’s a higher being who created the universe and continues to keep an eye on us everyday. I don’t view religious people any lower than us and I safely assume for other atheists that all we want is for theists to do the same for us. I’m often told that my life has no purpose without belief in any deities. The way I see it, since my unbelief extends to the concept of the afterlife, it’s up to me to make the most of the life I’m living now. Each and every moment is more special to me knowing that I have limited time, regardless of my religious beliefs or otherwise.

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Redefining the “boys will be boys” mentality WORDS BY MANOLO TAN. ART BY NASH CRUZ The new millennium has ushered in a renaissance for women’s rights and empowerment. But does this mean we’ll finally see the death of ‘locker room talk’ and all its manifestations? “Boys will be boys.” This mentality has been around for as long as I could remember, even going back to kindergarten. Whenever a little boy would break something or be rowdy, my preschool teacher would quickly dismiss the mess because of said mentality. Over time, it has become into a “free pass” for unacceptable behavior, a “get-out-of-jail” card for all things so brazenly machismo. Women have been fighting for equal rights since time immemorial yet inequality is present wherever they go. Despite daily encounters with harassment, many find themselves unaware when such violations occur. Misogyny and all its various, subtle manifestations can hide in plain sight, but these familiar situations can make it easier to realize and stop inequality.

My mother always taught me that it was rude to stare when it is uninvited, but somehow it baffles me that some people believe otherwise. Could it be that they had no mothers to teach them manners or are they simply full of themselves to the point that they believe stares are the currency of flattery? It’s time to face the music: women don’t like being ogled. Don’t even think of staring at them provocatively, or “complimenting” if they don’t ask you to. Men need to exercise restraint and self-control, because that’s what being civilized means. “You’re much more beautiful without makeup” Ah, the favorite line of insecure men who believe their opinion is what gives women security and confidence. I never really understood much about the hate on cosmetics; the fact that makeup actually creates jobs for people and also lets women be comfortable with their appearance are more than enough to trump the numerous, shallow arguments against it. Most of these manchildren argue that makeup is somewhat “false advertising” while seemingly forgetting that women are not products in the first place. Men, if wearing makeup bothers you, reevaluate yourselves and your priorities; and for women who love wearing makeup, put it on for you and for no one else. Despite the current negative connotation of “boys will be boys,” I’m hopeful that maybe someday the phrase will pertain to something positive, something of gentlemanliness that will be set by a change in the tides. It is time we put more effort into respecting women by upholding their dignity and showing them support in what they all fight for: equality.

“Hi, miss” According to “The streets that haunt Filipino women,” an article by Rappler’s Fritzie Rodriguez in 2016, statistics and surveys compiled by the Social Weather Stations discovered that females from ages 12 to 55 experienced “wolf whistling” and catcalling most frequently, with 58 percent of these incidents happened on the streets. With catcalling becoming a form of some sick “cultural” norm, it is already a concrete example of the immense disrespect women deal with. Personally, I believe our streets are not only aesthetically appalling, but also saddening to be in as well. Our very own roads have become a venue in committing violations of Republic Act 9262 (the Anti-Violence Against Women and Their Children Act), a crime that could easily charge an offender a fine of P1,000 to P5,000, or a month in jail. Variations of “baby pansinin mo naman ako oh” and “ano number mo miss” come out of their mouths, all with wretched desires and delusional aspirations. Do not believe in the misconception that you are obliged to say thank you if you are called “miss beautiful,” or that you are supposed to smile when they call you “babe.” These are all misguided beliefs of gratefulness that we should continue to correct.

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KARILYON

Sa kabila ng indayog ng kaayusan at pagkakaisa, sumusulong ang ritmo ng kahabaghabag na estado ng ating lipunan na tila kumunoy na humahatak pailalim patungo sa dungis ng ganid. Suot ng mga tuso ang maskara ngunit kailanman ay hindi maalis ang bakas mula sa putikan. Tunghayan ang mga kwento ng pananamantala at sanaâ&#x20AC;&#x2122;y maging aral ito para sa magandang kinabukasan.

EDITED BY Symon Lao

CULTURE + TRAVEL

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Mapagsamantalang pananampalataya SULAT NI EJ LANUZA. DIBUHO NI ISA HILARIO Diyos ang may awa; tao ang may sala. Mula sa pagiging gabay at pinanggagalingan ng pag-asa ng marami sa atin, ang pagkapit sa relihiyo’t pananampalataya ay parte na ng ating lipunan, pamahalaan, at pati na rin sa pansariling buhay. Nakatulong man ito sa paghubog ng kultura at pamumuhay ng Pilipino, hindi pa rin maitatago ang pangaabuso at panlalamang ng mga taong nagsisilbing mga “alagad” nito. Noong kolonya pa tayo ng mga Kastila, nabigyang diin na ang pangaabuso ng Simbahang Katolika. Sa bigat ng mga isyung ito ay tahasang isinama ni Dr. Jose Rizal sa mga nobelang Noli Me Tangere at El Filibusterismo ang mga pananamantala ng Simbahan sa mga Pilipino. Binigyan ito ni Rizal ng mukha sa katauhan ni Padre Salvi at ang mas kilala na gahaman at kasuklamsuklam na si Padre Damaso na naging simbolo ng mapangabusong alagad ng Simbahan at ng Diyos dahil sa kanyang pangaabuso sa kanyang posisyon. Sa kasalukuyan ay patuloy pa rin ang kalakaran ng pang-aabuso sa mga deboto ng mga relihiyon—bata man o matanda. Nariyan ang mga ulat ng panghahalay, pagkamkam ng pondo ng Simbahan mula sa ikapu ng kongregasyon, at iba pang mga gawain na dapat sila mismo ang nangungunang kontrahin. Tila hindi na naubusan ng mga “Damaso” sa loob ng Simbahan bagkus ay dumarami pa ang katulad nila. Sa kabila ng pang-aabuso, marami pa ring nananatiling tapat sa kani-kaniyang pananampalataya. Pananampalatayang pulitikal Sa paglipas ng panahon, nananatili pa ring malakas ang impluwensya ng Simbahan sa lipunan at maging sa pamamalakad ng pamahalaan. Nariyan pa rin ang boses ng Simbahan pagdating sa iba’t ibang mga isyu at usapin na sa tingin nila’y kailangan ng “gabay” mula sa Diyos. Nakasaad man sa Saligang Batas ang paghihiwalay ng Simbahan at Estado ay tila mahirap itong makita dahil sa mga pangyayari sa lipunan. Isang halimbawa na lamang ang mariing pagtutol ng Simbahan sa pagpasa ng R epublic Act No. 10354: Responsible Parenthood and Reproductive Health Act of 2012 o mas kilala bilang “RH Law” dahil sa pagtataguyod nito ng iba’t ibang uri ng artipisyal na pamamaraan ng contraception tulad ng condom ay itinuturing na abortifacient ng Simbahan. Umabot ang pagtaliwas ng Simbahan sa panukalang batas sa puntong naglabas ang D iocese ng Bacolod ng isang t arpaulin sa labas ng kanilang simbahan na naglalaman ng mga pangalan ng mga mambabatas na sumasang-ayon (“Team Patay”) at tumututol (”Team Buhay”) sa nasabing panukalang batas at hinikayat ang mga botante sa nakaraang halalan noong 2016 na gawin itong gabay sa kanilang pagboto.

Dahil sa naturang impluwensya nito, ang relihiyon ay ginagawang “political strategy” ng ibang pulitiko upang masigurado ang panalo sa eleksyon. Patunay dito ang inaasam na “ bloc vote” ng mga kumakandidato tuwing pambansang eleksyon mula sa malalaking institusyong panrelihiyon tulad ng El Shaddai at Iglesia ni Cristo (INC). Nauunawaan nila na kapag nakuha nila ang e ndorsement mula sa mga lider ng mga institusyong ito, malaki ang posibilidad na sila’y maluklok sa puwesto. Ilang pangulo at mga mambabatas na ang naihalal dahil sa lakas ng hatak ng bloc vote at hindi dahil sa kanilang mga kwalipikasyon gaya ng isang malinaw na plataporma at ang abilidad na mamuno. Patunay rito ang sunod-sunod na pagkapanalo ng apat na nakaraang mga pangulo (sina Joseph Estrada, Gloria Macapagal Arroyo, Benigno Aquino III, at Rodrigo Duterte) dahil sa endorsement ng Executive Minister ng INC na si Eduardo V. Manalo. Dahil dito, hindi malabong itanong kung kanino nga ba talaga sumasamba at mas naniniwala ang mga debotong Pilipino: saDiyos nga ba osa mga lingkod nito? Pananampalatayang kritikal Maituturing man na respetado ng marami ang mga lingkod ng anumang relihiyon ay hindi maaaring palampasin ang pananamantala nangyayari sa mga institusyong panrelihiyon. Ngunit ang mahirap minsan ay nawawala ang kritikal na pagiisip kapag nahahaluan ng mga elementong panrelihiyon ang pagdedesisyon sa mga bagay ukol sa mga mahahalagang isyung panlipunan at maging personal na mga bagay. Hindi kailangang kwestiyunin o di kaya’y suwayin ang utos ng Simbahan o kung sinumang lider ng isang relihiyon; angkailanganayisiping mabuti kung ang bawat desisyon ay naaayon sa ating prinsipyo at hindi dahil tayo’y pinilit lamang. Nakaugat man ang pananampalataya sa ating lipunan ay hindi ibig sabihin ay magbubulagbulagan na lamang tayo; hindi dahil matagal na itong nangyayari ay mananahimik na lamang ang lahat. Hindi masama ang manampalataya, maniwala, at manalig ngunit may panahon kung kailan saan kailangang tumindig at manindigan laban sa katiwalian ng mga sinasabing lingkod ng Diyos dahil sila mismo ay may pananagutan sa mga taong kanilang pinagsisilbihan.

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Komedya sa kabila ng trahedya SULAT NI CHARLOTTE MARTIN. DIBUHO NI MIKO FERNANDO “Ang mundo ay isang trahedya para sa mga nakakaramdam; isang komedya para sa mga nag-iisip.”

Sa hirap ng buhay, bakit pa nating ipagkakait sa ating mga sarili ang katatawanan? Ika nga ni Horace Walpole, “The world is a tragedy to those who feel, but a comedy to those who think.” Dito pumapasok ang dark humor o ang paggawa ng katatawanan partikular na sa mga masasaklap o seryosong paksa tulad ng kahirapan, trahedya, at kamatayan. Mapatakilya man o simpleng biruan sa kanto, ang ganitong klaseng komedya ay matagal nang nagbibigay halakhak sa gitna ng unos sa buhay ng mga Pilipino.

Gayunpaman, ‘ika ni Siy, ang kadalasang kinahihinatnan ng pagtalakay sa mabibigat na paksa gamit ang katatawanan ay ang pagkalimot sa totoong problema. Kumbaga ay natatabunan ng mga punchlines at biro ang isyu sa binitawang linya. Matapos ang pagpapatawa, dapat ding talakayin ang mga isyu upang masolusyunan. Ayon naman kay Fatrick Tabada, manunulat ng pelikulang “Patay Na Si Hesus” na nakatanggap ng Audience Choice Award at ng Gender Sensitive Film Award mula sa 2016 QCinema International Film Festival, hindi biro ang paggamit ng humor sa mga pelikula. Aniya, “Tricky din siya kasi kapag may tinalakay kang importante na subject tapos ginawa mo siyang comedy or dark humor, ‘yung audience natatawa pero did you send your message across? O baka tumawa lang sila at paglabas nila ng sinehan wala na silang nakuha [na mensahe].”

Ayon sa panayam ng The Benildean kay Bebang Siy, isang manunulat, tagapagsalin at copyright advocate na siya ring may akda ng “It’s A Mens World” at “It’s Raining Mens,” ang paggamit ng dark humor sa mga problema at isyu sa kahirapan ay tipikal lamang sa Pilipinas, sapagkat malaking bahagdan ng ating populasyon ay namumuhay sa kahirapan.

Dagdag pa niya, “Innate [ito sa mga Pilipino]; may trait tayo na kaya nating pagtawanan ‘yung pagkukulang natin.” Hindi man alintana ng karamihan, ngunit madali na ring nakakakonekta ang mga Pinoy sa panunuod ng ganitong klaseng mga pelikula, dahil tulad ng nabanggit ni Siy, nagiging mekanismo ang pagpapatawa o pagbibiro upang takasan ang mapait na reyalidad ng kasalukuyan.

“Bakit may humor in spite of being poor? Kasi it’s a way of survival. Isa [itong] coping mechanism ng mga taong nakababad sa hirap. Parang [pagkakaroon ng mentalidad na] ‘we’re just making the most out of it,” ani Siy.

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Ang paggamit ng dark humor sa takilya ay mas karaniwang lumalabas sa indie films. Nariyan ang iba’t ibang pelikulang tumatalakay sa mapait na karanasan o kalunos-lunos na kaganapan sa pamamagitan ng pagbibigay ng mas magaan at mas natural na pagbabatuhan ng linya, na siya namang pinapaunlakan ng masigabong tawanan. Ilang halimbawa nito ay Ang Pagdadalaga ni Maximo Oliveros (2005) at Ded na si Lolo (2009).

na iniikutan ng biruan. Samantala, ang mas bukas na pag-iisip at kamalayan naman ng mga tagapanuod ay mas makatutulong upang makakuha ng koneksyon sa birong nakapaloob sa isang paksa. Buo ang pag-asa ni Tabada na lubusan pang magagamit sa hinaharap ang komedya sa pangmasang takilya upang matalakay at maihayag ang mga kakaibang paksa ng buhay. Isa na rito ang pelikula niya kasama si Rae Red na “Si Chedeng at Si Apple.” Ginamit sa nasabing pelikula ang humor upang pagusapan ang mga taboo na isyu tulad ng paglalantad ng totoong sekswalidad ng isang 66 anyos na babae at ng pagtakas mula sa isang krimen.

Ngunit hindi lahat ng biro ay nakapaghahatid ng purong katatawanan dahil napakanipis lamang ng linya sa pagitan ng pangaalipusta at pagbibiro. “Ang gumagawa lang nito ay ‘yung [may] maláy o ‘yung aware sa sitwasyon ng pinagtatawanan niya…’Yung dark humor, nakakatawa lang [ito] kapag parte ka nung pinagtatawanan. ‘Yung nagde-deliver [ng joke] at ‘yung audience, dapat pareho sila ng sitwasyon. Kapag nag-joke [ang tagapaghatid ng joke] nang magkaiba [sila], hindi dark humor ‘yan, pambabastos ‘yan,” paliwanag ni Siy.

Patuloy ang pakikipagtunggali ng mga Pilipino sa kani-kanilang hamong dala ng buhay. Kung minsan, mas pipiliin na lamang na pakinggan ang ingay na dala ng halakhakan kaysa ang pagkulo ng tiyan dahil sa gutom, pagsabog ng bomba, o pagputok ng baril sa karatig-bayan. Sa pamamagitan ng dark humor, kalauna’y maaari din itong magbuhat ng kamalayan na magiging tulay upang maiangat ang talakayan sa pagresolba ng mga problema sa bayan.

Bilang tagapaghatid ng biro, mayroon silang responsibilidad na alamin ang kalagayan ng kaniyang mga tagapakinig at ang bagay

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Sulyap sa buhay ng isang minorya SULAT NI LOIS RUTH EVARDONE. LITRATO NI PATRICIA OLIVEROS Alamin ang naging kalagayan ng mga katutubong minorya mula sa paglipas ng panahon hanggang sa kasalukuyan. Tila alingawngaw na bumasag sa katahimikan ng mga katutubong Pilipino ang kaliwa’t kanang suliraning nag-udyok sa kanila upang iparinig ang kanilang tinig. Kahit sila pa ang kaunaunahang humubog sa ating kasaysayan at kultura, mistulang kulang pa rin iyon upang ang sitwasyon ng mga ethnic minorities ay bigyang pansin ng lipunan at pamahalaan.

“A stronger focus on those excluded groups, and on actions to dismantle these barriers is urgently needed to ensure sustainable human development for all,” ayon sa naturang ulat.

Natatanging pagkakakilanlan

Pagsubok ngayon, pagsubok pa rin bukas?

Ang katutubo o minorities ay salitang ginagamit upang ilarawan ang mga pangkat etniko na naninirahan sa isang rehiyon o lugar na samasama. Sila ay may koneksyong pangkasaysayan, mga bagay na nag-uugnay at nagbubuklod sa kanila na ipinapamalas nila sa gawi ng kanilang pamumuhay. Matatagpuan sila sa iba’t ibang parte ng Pilipinas at may tinatayang 14 hanggang 17 milyong Indigenous Peoples na kabilang sa 110 grupo ng ethno-linguistic; ang mga ito ay pangunahing nakatuon sa Mindanao (61 porsyento) at Hilagang Luzon (Cordillera Administrative Region, 33 porsyento), kasama ang ilang mga grupo sa Visayas, ayon sa datos ng United Nations Declaration on the Rights of Indigenous Peoples, isang organisasyong nagsusulong na itaguyod at protektahan ang mga karapatan ng mga katutubong mamamayan.

Kasama rin sa pagsubok ng mga katutubo ang paglaban nila para sa kanilang lupaing ninuno (ancestral domains) at likas na yaman sa kamay ng mga kapitalista at mga dayuhan. Ayon sa Human Rights Watch Organization, isang organisasyon na naglalayong protektahan ang mga minorya, marami ang nakasaksi sa pagpatay ng mga hinihinalang paramilitar sa mga Lumad, sinundan pa ng madugong pagtugon ng kapulisan sa protestang ginanap ng mga katutubo sa harap ng embahada ng Amerika at marami pang iba. Idagdag pa dito ang pahayag ng mga katutubo ukol sa pag-usbong ng mga corporate extractive industries na pumapasok sa kanilang lupaing ninuno (na tinatago sa tawag na development projects), tulad ng mga minahan, pagtotroso, quarrying, proyektong pang-enerhiya, at iba pang malawakang plantasyon at proyektong pangturismo na hindi angkop sa kanilang kultura.

Kabilang na ang mga Mansaka ng Compostela Valley, Mangyan ng Mindoro, Lumad ng Mindanao, mga Aeta ng Sierra Madre, at Tau’t Bato ng Palawan sa maraming uri ng katutubong etniko o minorya sa ating bansa sa bilang ng mga pangkat na hindi nakatatanggap ng karampatang pagkakakilanlan. Hindi maikakaila ang ambag ng mga katutubo sa ating kultura at tradisyon; isa na rito ang sistema ng paglikha ng mga Ifugao sa Banaue Rice Terraces dahil sa natatanging istruktura nito, mga ipinamanang kasuotan na sumasalamin sa sinaunang kultura, at marami pang iba. Maging sa paglipas ng panahon ay kamanghamangha na napanatili nila ang natatanging katutubong kultura ng sinaunang Pilipino.

Mayroong panukalang batas para sa mga minorya gaya ng Republic Act 8371 o Indigenous People Rights Act, na naglalayong protektahan at pangalagaan ang mga katutubo at ang pinagmumulan ng kanilang kabuhayan at National Commission on Indigenous Peoples (NCIP) na nagraraos ng National Indigenous Peoples Conference, isang taunang pagpupulong upang paigtingin ang pagtanggap sa mga minorities (kaakibat nito ang kamakailan lang na paglagda sa isang kasunduan ng NCIP at Technical Education and Skills Development Authority (TESDA) sa pagsulong at pakikiisa nila sa mga minorities at mga Indigenous Cultural Communities). Sa kabila ng mga nasabing pamamaraan ng gobyerno, hindi pa rin maiiwasan ang katotohanan na kulang ang mga ito upang masigurado ang epektibong tugon ng pamahalaan.

Ayon sa pananaliksik ng United Nations Development Program noong Marso, isang organisasyong sumusuporta sa kaunlaran ng bansa’t pagtupad ng Millennium Development Goals nito, kadalasa’y mga minorya ang biktima ng diskriminasyon sa benepisyong pampubliko dahil karamihan sa kanila’y nakatira sa malalayong lugar na hindi gaanong abot ng kabihasnan. Kabilang sa mga problema ay kulang na suplay ng malinis na tubig, tulong medikal gaya ng mga health centers, mga kagamitan at pasilidad para sa edukasyon, at iba pa.

Sa patuloy na pag-abante ng ating bayan sa kinabukasan, hindi dapat talikuran ang kultura at ang mga palatandaan ng ating kasaysayan. Ang ating bayan ay hindi lamang para sa mga taong nasa kabihasnan kundi para sa lahat, minorya man o hindi.

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Nananaig na ba ang kalungkutan sa bayan ni Juan? SULAT NI GEO OLITOQUIT. DIBUHO NI JOHN CARL AUJERO Sa kabila ng likas na pagkamasayahin ng mga Pinoy, lumalabas pa rin na patuloy ang pagtaas ng bilang ng Pilipinong may depresyon.

Upang mabigyan ng atensyon ang dramatikong pagtaas ng depression rates sa bansa, inihain ni Senadora Risa Hontiveros ang Senate Bill No. 1354, o ang Mental Health Act of 2017, na hinahangad na isama ang mga serbisyong pangkalusugan ng kaisipan at mga programa sa sistema ng pampublikong kalusugan. Ito ay nagbibigay mandato sa pamahalaan na ilagay ang mga pangunahing serbisyo sa kalusugan ng isip sa antas ng komunidad. Nais din nito ang pagtatatag ng mga serbisyo sa psychiatric, psychosocial, at neurologic na serbisyo sa lahat ng rehiyon, probinsya, at mga ospital.

Isa sa mga “central defense mechanisms” ng mga Filipino ay ang pagkikimkim ng damdamin; madalas tayong nagmamataas kaya bihira lang ipagsabi ang depresyong nararanasan natin. Ngunit kahit hindi niya namamalayan, ipinapahayag na pala natin ang mga sintomas ng depresyon sa mga pagkilos. Ayon sa 2017 World Happiness Index Report, sa 155 na bansa, tumaas ang ranggo ng Pilipinas sa loob ng sampung taon, mula ika-82 ngayo’y ika-72 na tayo. Dagdag pa rito ang Gallup International’s 41st Annual Global End of the Year Survey kung saan pangatlo ang Pilipinas sa pinakamasayang bansa sa mundo na may net score na +84.

Ang mga taong nangangailangan ng suporta patungkol sa mga isyu sa mental health ay maaaring humingi ng tulong sa Hopeline, na inilunsad sa buong bansa ng Department of Health noong 2016, WHO, at Natasha Goulbourn Foundation na nagtataguyod ng kamalayan at pag-unawa sa depresyon bilang isang medical condition simula pa 2007.

Sa kabila nito, maraming Pilipino ang may depresyon, isang sakit, ayon sa American Psychiatric Association, na may mga negatibong epekto sa pag-iisip ng tao na maaring magdulot ng pisikal at emosyonal na mga problema.

Sa kabila ng pagtaas ng depression rates sa bansa, mabuti at mayroong mga konkrektong pamamaraan ang gobyerno at mga pribadong samahan para mapabuti ang kalagayan ng mga Pilipinong may depresyon.

Ngayong 2017, batay sa datos ng World Health Organization (WHO), mayroong humigit-kumulang na tatlong milyong tao ang nabubuhay na may depresyon sa Pilipinas. Noong 2016, mula sa kabuuang 3,479 na natanggap na tawag ng Hopeline, ang national support hotline para sa depresyon at pagpigil sa pagpapakamatay, 605 ay patungkol sa depresyon.

Kahit marami sa atin ang ayaw ibahagi sa ibang tao ang tunay na nadarama sa takot na baka hindi maintindihan, mas makabubuti kung magiging tapat sa sarili at hihingi ng tulong sa kapwa, maging propesyonal man o kaibigan lamang.

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Paraiso para kanino? SULAT NI DAVID TONGOL. LITRATO NI PATRICIA OLIVEROS Matagal mang tapos na ang paghahari ng mga Espanyol, Hapon, at Amerikano sa bansa, tila napagiwanan ng panahon ang Puerto Galera kung saan mga banyaga pa rin ang inuuna.

Mula sa kainan, nagtungo kami sa Mangyan Village, isang komunidad na permanenteng tirahan ng tribo ng Iraya, isang uri ng Mangyan. Sa lugar na ito nanatiling payak at mapayapa ang kanilang pamumuhay. Nakaasa pa rin sila sa kalikasan bilang pangunahing pinagkukunan ng pagkain at kabuhayan, kaya naman nananatili pa rin sila malapit sa masukal na lugar ng Puerto Galera.

Mula sa malakristal nitong katubigan hanggang sa mayabong bulubundukin, mapagkakamalang paraiso ang isla ng Puerto Galera. Ngunit nang kami sa The Benildean ay bumisita para matunghayan ang nasabing paraiso, kapansin pansin na mga dayuhan ang naghahari sa isla at hindi mga lokal na mamamayana’t mga katutubo.

“Ganito lang ang buhay dito. Pag wala kang makain, kumuha ka lang sa bundok. Kung walang ani, manghingi ka lang sa kapitbahay mo,” ani Edelyn, isang katutubong Mangyan at katiwala ng pamilyang Ayala sa pag-aalaga ng lugar.

Dayuhan sa sariling bayan Mula Maynila, narating namin ang pantalan ng Muele sa loob lamang ng tatlong oras. Maihahalintulad ko ang itsura ng dalampasigan sa patsada ng Santorini, Greece, malayo sa nakakayamot na pareparehong gusali sa Maynila. Pagbaba pa lamang mula sa pantalan, mahuhulaan agad na ang pangunahing ikinabubuhay ng mga mamamayan ay turismo; kabikabila ang pag-aalok ng tour paikot sa mga tourist destination sa isla, pati na rin ang mga bangkerong nagaalok ng paghatid papunta sa ipinagmamalaki nilang diving spot.

Ang Mangyan Village ay itinayo noong 2010 sa tulong ng mga Ayala, at naging tourist attraction na rin sa isla. Nang aming usisain ang kanilang kultura, mistulang nabura na ito sa panibagong henerasyon, wala nang gumagamit ng Iraya, ang katutubong wika, bilang pangunahing lenguwahe. Nawala na ang kaugaliang arranged marriage, pati na rin ang pagbibihis ng bahag at katutubong damit. Isa sa mga naisalbang ugali ay ang pagpapahalaga sa desisyon at opinyon ng nakakatanda.

Kung iikutin at pagmamasdan ang Puerto Galera, mapapansin na pawang mga dayuhan ang madalas na konsyumer sa mga kainan, tindahan, at kung anu-ano pang establisimiyento. Ayon kay “Michael,” trabahador ng isang diving school sa loob ng walong taon, 80 porsyento ng mga negosyo at turistang pumupunta sa isla ay mga Intsik, Hapon, o kaya nama’y Koreano. Ang mga manggagawa rin daw ay hindi lumaki sa Puerto Galera kung hindi mga tiga-Visayas.

Aksyon ng lokal na gobyerno Ang pagdami ng dayuhan sa Puerto Galera ay hindi isang pagkakataon lamang; ito talaga ang pangunahing plataporma ni Rockey Ilagan, alkalde ng Puerto Galera, para sa lalawigan. Maliban sa tourism, agribusiness, o ang pagnenegosyo sa pamamagitan ng pagtatanim at pagaalaga ng hayop, ang sagot ni Ilagan patungkol sa “sustainable growth” ng mga mamamayan ng Puerto Galera.

Kinabukasan, sinuyod namin ang mga kainan ngunit wala kaming nakita ni isang restawran na naghahain ng pagkaing lokal na masasabing galing mismo ng Puerto Galera. Ang mga pinagmamalaking kainan ay pawang naghahain lamang ng mga international dish kaya dinala kami ng aming tour guide sa Luca’s Italiana Lodge.

“What I’m trying to do now is to develop the cooperative, trying to develop ‘yung agri-business. Yung mga malalayong bayan na hindi nag-rerely sa tourism, sila ‘yung [mag-alaga] ng manok, sila ‘yung [magtanim] ng gulay. In that way, magkakaroon ng konting “diversification” ‘yung hanapbuhay dito. Five years ‘yung time frame ko for agri-business, I just started my first year,” dagdag ni Ilagan, na isa ring biology graduate ng De La Salle University.

Pagdating sa kainan na nakapwesto sa may dalampasigan, walang kalatoylatoy ang mga serbidor dito; ngunit nang dumating ang mga banyaga, dalidali silang inasikaso at kagulatgulat na nauna pa ang inorder nila kahit mas marami kumpara sa amin. Binulabog din ng mga banyaga ang mapayapang huni ng mga alon sa pagpapatugtog nang malakas. Noong inireklamo namin ito sa mga namamahala, imbis na pagsabihan nila ang mga dayuhan, kami pa ang sinabihan na tiisin ang ingay dahil wala raw silang magagawa.

Kung susumahin, tila mananatili ang ganitong kalagayan ng Puerto Galera sa mahabang panahon—isang lugar para sa mga banyaga sa gitna ng kapuluan ng Pilipinas; isang lugar na hitik sa likas na yaman ngunit uhaw sa kasarinlan at sariling pagkakakilanlan.

Nakakadismayang isipin na sa ilang parte ng Puerto Galera ay “secondclass citizen” ang pagturing nila sa kapwa Pilipino. Napagtanto namin na ang kasaysayan ng lugar, na panahon pa lamang ng Kastila ay isa na itong bakasyunan ng mga dayuhang marino, ay indirektang uri ng pagkondisyon ng mga tao sa Puerto Galera bilang mga serbidor— serbidor sa sarili nilang bayan.

Ang Puerto Galera ay isang salamin na nagsasalarawan sa katayuan ng ating pangkalakhang lipunan kung saan laganap pa rin ang kaisipang kolonyal: ang kaisipang apatetiko’t makasarili, ang pagsisilbi sa dayuhan para sa personal na ikabubuti. Hanggang kailan natin uunahin ang banyaga bago ang ating kapwa?

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ABLAZE

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ABLAZE

Oftentimes, conversations are about whatâ&#x20AC;&#x2122;s in and what would spark controversy, but never reality. Topics under the radar are what the media manipulates. In this issue, we go against the limited exposure of the truth in sports, health, and technology, revealing what is hidden in the mirror that reflects our role in society.

EDITED BY Jan Renolo

SPORTS + TECHNOLOGY + FITNESS

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Meal of the day: Pagpag WORDS BY JAN RENOLO. ART BY IVY BERCES You may call these leftovers “trash,” but for many impoverished people in the Philippines, these are their daily meals. Where homes are built with a mish-mash of scrap material along narrow dirt alleys, and the air is pungent with the stench of sewage water and dried urine, the dumpsites are places where the poor get their meals for the day. The Filipino term, “pagpag” refers to the act of shaking debris off something, but in poverty-stricken areas, it refers to dishes composed of half-eaten leftovers thrown out by fast-food chains, eateries, and ordinary households. Even chicken bones, which most people consider garbage, become a source of sustenance. According to the Philippine Statistics Authority in 2015, 21.6 percent of the Philippine population lives below the national poverty line, which means more than eight million people are “food poor.” In a Third World country, pagpag is viewed as the key to survival of the poorest of the poor. A prospering business Every night, consumers of pagpag anticipate dump trucks carrying food waste to arrive, with the most famous dumpsite located in Payatas, Quezon City. The non-edible items are separated from the edible ones. Edible waste, or leftovers from an establishment’s customers, are what these people turn into pagpag. Pagpag collectors flock to these morsels in the same fashion as gadflies, sometimes even causing a riot from the lack of order in acquiring the food scraps. They collect the meat and sell them to pagpag eateries, normally receiving P50 for a box. The eateries then prepare the pagpag by washing the meat in boiling water, in the futile hopes of getting rid of the bacteria, then eventually cooking it. The makeshift meals can be sold to a hungry family for around P30, with P20 for the leftover bones of one’s favorite Chickenjoy.

Health hazards of pagpag Very cheap, very delicious and easily accessible to the poor—these are a few reasons why people continue to search for pagpag, not fully knowing the chances of ingestion of poisons, toxins, and food-borne illnesses. Based on various documentaries, pagpag is prepared on cutting boards on the floor with no gloves or hair nets, not to mention there is no proper water system in sight as well. This is why the National AntiPoverty Commission warns against eating pagpag because of the threat of malnutrition and diseases. Although there are no recorded cases of deaths caused by pagpag, it’s a possible cause of Hepatitis A, typhoid, diarrhea, and cholera. With the “right to food as” a universal human right that protects the right of people to eat in dignity, the State must be able to enforce quality standards to safeguard against adverse reactions to food. The presence of pagpag shows that the Philippine government failed to implement effective measures to remove threats and hazards to food safety.

another problem is the lack of awareness about the right to food. City officials are aware of the practice of collecting and selling pagpag but so far, no major action has been taken to help the people who engage in this unsanitary and often dangerous practice. Despite feeding programs by private organizations, local government units, and different departments such as the Department of Education and Department of Social Welfare and Development among others, the question still remains: why do poor people continue to patronize pagpag? Would they really opt for pagpag if they were provided better opportunities? The issue of pagpag is an issue beyond survival: it is a reflection of the country’s level of poverty. The day less fortunate people will have complete and healthy meals on their plates, without the need to rummage through garbage, will be a day of victory for all Filipinos.

Others might think it is cruel to let people consume the disposed food of others, but that’s the way it is in the poorest areas of the Metro. According to the Social Weather Station, pagpag is the reason why fewer Filipinos experienced involuntary hunger in the last quarter, as reported by a recent poll. The mentality of the patrons of pagpag can be summed up in a simple phrase: survival of the fittest. It is one thing to talk about social problems and another to prod people to take action. Besides the lack of stronger policies,

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Behind closed doors Filipinas turn to unsafe and risky methods like hilot, taking herbal solutions or illegal medicine, or methods by untrained practitioners. Hilots and witchdoctors continue to be the common practitioners of clandestine abortion. In a documentary by ReachOut Foundation International in the Philippines titled “Abortion: A Public Health Issue,” a 50-year-old grandmother named “Minda” is shown performing various massage techniques to aid in abortion. She openly stated how she lost count on the number of pregnancies she terminated. The documentary also showed “Remy,” a woman who paid Minda P150 to crush her three-month-old fetus through hilot. Remy detailed the gruesome procedure which involved pounding her lower abdomen and performing a rough massage on her belly and resulted in her bleeding for a week.

The inevitability of circumstance

A 2012 GMA News Online article focused on the open secret of trade in abortion drugs and herbal medicine in the Quiapo Church area. Monsignor Clemente Ignacio admitted some of the vendors near the Church sold the drugs along with religious items. Ignacio asked Manila City officials to put a stop to such trades since Catholics are against it. He also warned people who were thinking of buying these abortifacients to be careful because the “National Bureau of Investigation [was] already on the case and the Philippine National Police [was] already on the lookout.”

WORDS BY SARAH MUÑOZ. PHOTO BY SACE NATIVIDAD Each year, hundreds of Filipinas die from illegal abortions resulting from unintended or unplanned pregnancies. As fellow Filipinos, we must find a way to stop these needless and tragic deaths.

In 2009, a joint study by the Guttmacher Institute and the University of the Philippines showed around 1,000 Filipinas die of abortion because of complications such as severe pain, emotional stress, abdominal injuries, and hemorrhage, among others. Most of the women in this study came from the lower income classes, which increases the exposure to the risk of complications.

The number of unwanted pregnancies in the Philippines has been alarmingly increasing. In a report by US-based research and policy organization Guttmacher Institute, six out of ten pregnancies in the country are unintended. Faced with an unwanted pregnancy, Filipinas would either endure the challenge of seeing a pregnancy through or seek a way to end something they never intended to happen. They resort to abortions despite being illegal and viewed as immoral in the Philippines.

If abortion is prohibited by the law and shunned by the Church, what options are left for women who decide they cannot bring a child into this world?

The Filipino dilemma According to Article II, Section 12 of the 1987 Philippine Constitution, “the State recognizes the sanctity of family life and shall protect and strengthen the family as a basic autonomous social institution. It shall equally protect the life of the mother and the life of the unborn from conception.” In addition, Articles 256, 257, 258, and 259 of the Philippine Revised Penal Code mandate the imprisonment of women who undergo abortion, as well as people who assist in such procedures. Meanwhile, the Philippines remains predominantly Catholic, and the Church still believes life begins at conception. The religious institution has also said, in no uncertain terms, that abortion is a sin, an immoral act under any circumstances, whether it be a pregnancy resulting from rape, a threat to the expecting mother’s health, or the confirmed outlook of fetal malformation. With this, it is ironic that 90 percent of Filipinas who opt for an abortion are said to be Catholic, Guttmacher Institute’s “Unintended Pregnancy And Induced Abortion In the Philippines: Causes and Consequences” revealed.

As citizens, we need to help develop a social movement to bring to make our government revisit and review the illegality clause of abortion under any circumstance. There are factors that must be considered to also protect the welfare of the expectant mother in the long run. Even progressive countries have opened their minds on abortions, advocating women’s rights and saying such decisions should only be up to the women involved. As Catholics, we need to address the unbending belief of the Church on abortion’s immorality. In the first place, we need to expand the religious institution’s view on contraception so pregnancies can be better planned and unwanted pregnancies can be reduced. We need the Church to protect the right to an acceptable quality of life of a pregnant Filipina as well as her prospective child. In the end, we have to ask ourselves: what life would a child have to endure if he is born to a world where he is uncared for and ultimately unwanted?

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Puerto Galera: a diver’s paradise WORDS BY JAN RENOLO. PHOTO BY PATRICIA OLIVEROS Widely recognised as one of the most biodiverse bodies of water, Puerto Galera undoubtedly proves itself as a haven for divers. In a tiny, tropical island where people all over the world come to enjoy the beach life, try out watersport activities, and witness some of the most astonishing coral reef systems and marine life, Puerto Galera is one destination travellers need to experience. In an interview with a local resident and diving instructor for 17 years, Crisanto Doctor, The Benildean discovered more about the Puerto Galera scene. How it all started In 1997, according to the UN-based agency UNESCO, the Philippines contains 10 percent of the world’s marine biodiversity, with Mindoro’s Puerto Galera containing some of the country’s most outstanding bodies of water. This small island has ridden a global wave of media attention to become one of the country’s top diving destinations. When asked how diving started in Puerto Galera, locals say it’s purely by accident. Once a safe haven for ships to dock in, it has become a trove for a different kind of treasure: its marine life. News of this new discovery traveled fast, and people started making a living out of it. Hence, scuba diving, helmet diving, and all sorts of diving, were born.

Life and livelihood in Puerto Galera

‘Scubasureros’

There’s no such thing as peak or off-peak seasons anymore because tourism stays the same all-year round. Like coastal areas in the country, Puerto Galera’s main source of livelihood is the ocean; and diving, fishing, and other water activities and services are offered to tourists.

Since locals thrive off the ocean, keeping the area clean is one of their jobs. According to Doctor, locals and tourists alike conduct a beach clean-up at least six times a year, spearheaded by a group of divers from the City Environment and Natural Resources Office (CENRO) of Puerto Galera. Non-divers use sticks and bags to clean the shore while divers clean the ocean and check the life underwater.

Puerto Galera’s Sabang Beach has one of the most active and committed diving communities. Before each dive, customers are educated on safety measures, proper usage of equipment, as well as caring for coral reefs. In addition, Puerto Galera’s water temperature averages around 29°C throughout the year, making the visibility excellent for underwater photography. “Scuba diving is dangerous, but it won’t be as long as you follow the rules,” Doctor added. However, according to Doctor, majority of those who invest their businesses in Puerto Galera are non-locals; even diving instructors are foreign because of language barriers. Doctor theorized that people who grow up in an area also outgrow the area’s beauty and lose the ability to see the area’s potential, causing them to be enticed with other places instead.

Puerto Galera locals do not only clean the beach during clean-ups but they maintain the area clean all-year round, a reason why they have earned the title ‘scubasurero,’ a play on the words ‘scuba diver’ and basurero (garbage collector). Cleanups are usually joint efforts between the local government unit, the Department of Environment and Natural Resources, the City Environment Office, the Coast Guard, and local boat operators. Puerto Galera, with all its natural wonders, offers a variety of activities where Filipinos and foreigners alike can enjoy beaches and underwater magnificence. Ultimately, residents and visitors must do their respective parts to maintain the island’s beauty.

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Game of Phones providing one’s self with technological advancements but has transcended to a reflection of an indirect source of self-affirmation.

WORDS BY KEL SANTOS. ART BY ANDI OSMEÑA

With all things considered, the smartphone has seemingly become a status symbol regardless of economic standing.

Despite the rising competition in the smartphone industry, with innovations from wireless charging to face recognition, it seems consumers are still fixated on brands rather than getting their money’s worth.

In reality, an item’s cost is not always the best indicator of its value. In fact, there are flagship smartphones that offer “new features” but were already present in older devices. A great example is Apple’s iPhone X, which became available in the Philippines last December, and roughly costs around P70,000. It features “new innovations” like face detection, wireless charging, and an edge-to-edge screen, with most features already present on rival Samsung’s Galaxy S7, which costs more or less P25,000 in the market today.

With the constant development of technology, phones have evolved from simply texting and calling to checking bank accounts and connecting with other people through social media. The smartphone has become a necessity of sorts and people invest a hefty amount of cash to keep up with the latest trend. With a whole dimension of smartphones vying for everyone’s attention, why do people still resort to overpriced yet substandard phones?

On the contrary Even though there are negative aspects that could influence purchases such as being luxurious, materialistic, and being impractical, there are also positive reasons why consumers continue to purchase high-end phones.

Food for the ego Unlike luxury cars and fully-furnished condominiums, most people could actually afford flagship smartphones with enough perseverance, and this fuels the desires of “becoming like the rich,” or to “fit in society,” according to physician and writer Gideon Lasco in an opinion piece for Inquirer. He added minimum-wage earners allocate a big fraction of their salary for a better phone, prioritizing it than other things which are far more important in their lives such as investments and insurances.

In “An Empirical Investigation to the Factors Influencing Buying Decision of Luxury Goods: A Study of Y Generation” by professors Nawaz Ahmad, Muhammad Ashraf, and Dr. Khalid Hussain Shaikh, “shopping creates a sense of achievement. For many it [adds] value to life, grey matter to existence, reason to social recognition. The successful shopper feels a sensation of satisfaction, execution and fulfillment.” Most consumers also view their purchases as a reward for their hard work while some may argue expensive phones are an investment in a sense that such devices will last longer, which may result to a cheaper buy in the long run.

According to professors Niro Sivanathan and Nathan C.Pettit in “Protecting the self through consumption: Status goods as affirmational commodities,” “individuals consume status-infused products for their reparative effects on the ego.” In the same journal, it was discussed how people with lower incomes can manipulate others’ view of their financial status by costly consumption. The psychology of the smartphone then becomes more than just

In the end, there is no right or wrong reasons when buying smartphones; it all depends on one’s preferences and personal standpoints. However, practicality will always be key, especially when it comes to a restricted budget.

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Playing fair versus playing to win WORDS BY RIGEL ESTABAYA. ART BY FRANCIS TADEO “[Even if gulangan] gives off a bad image to others and it somehow demoralizes players to play, sometimes it really [can’t] be avoided,” Tim Leachon, Benilde Ultimate team member and Multimedia Arts senior, explained.

What makes an athlete successful? Hard work, perseverance, heart, or just playing rough? In every game, athletes always aim to execute their actions at the highest level; they aim to be in command of all situations and even use “power plays” to get an advantage over other players. Some call it foul play, but others call it “gulangan.”

To lessen the occurrence of gulangan, Benilde Ultimate coach Jasper Manlapaz proposed, “We should all move towards a less contact approach and really try to gravitate towards a more intellectual and more strategic oriented manner of playing.”

Power play refers to actions that a player executes in a in a game in order to gain the upper hand. Moves like an elbow to the body during a box out play, stepping on the shoe of your opponent, or a subtle push while a player is in the air whilst trying to go for the goal.

“Sports is really a way of [molding] a person’s personality after games. It’s the discipline to yourself on what you will do during a game,” Larano added.

“It’s taking advantage of your rival. Players hurt other players physically in order to gain advantage of the game. It’s also a way to [shake up] the ‘mental game’ of your opponent and make them lose their focus in the game,” Viktor Larano, a former player for Benilde Ultimate, the official Ultimate frisbee varsity team of the College, said in an interview.

Gulangan is consistently present as long as there’s competition, whether it may be as common as an elbow to the face or as rare as doing a sunback spike in Sepak Takraw. In the end, sports are supposed to promote camaraderie, teamwork, and respect towards the players, as well as the staff who regulate the game to keep the balance between the rivalry and competition.

For athletes and sports enthusiasts alike, there will be gulangan in most games. It may appear to seldom happen during possessions but it can occur in the small details of the game that are hidden under the untrained eye.

As Manlapaz puts it, “You can only defeat your opponent by playing better than your opponent.”

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BLIP

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BLIP

Behind the glitz and glamor of the limelight are more pressing stories that demand to be told. In this issue, we uncover the realities and personalities sugarcoated by the mediaâ&#x20AC;&#x201D;from the regal stages of beauty queens to the increasing stands of unabashed art.

A N c o p to p

W dr Ro

EDITED BY Mac Fabella

LIFESTYLE + INTERESTS + PEOPLE

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Is the “inspiration ”

e h t

rabb it

still worth y

our life?

Creativity ca n be a hard rabbit to ca sometimes tch —one minu te you have moment’ al that ‘eurek most in you a r grasp but later you ar a second e stumped w ith writer’s block. Whil or artist’s e some peo ple have ab and border surd line insane rituals just their creati to get ve juices flo wing, other to more extr s resort eme, addic tive measure sometimes s; allittakes is a sniff an and it’s all d a puff set to a “wo nderland” inspiration of crazy .

drug-depen dent artists. Despite the dangers of getting cau ght or, much worse, kille d, there are those who still contin ue to inclu de the use of these su bstancesas partof their “creati ve process.” Regardless of the heigh tened tension rega rding drug This image use, some creatives co of the artist nti , fueled by chosen pois their such substan nue to indulge in on, is one th ces. The Ben at has been too familia down with al r no matter a few of them ildean sat which decad l era. We see concerns an and due to e or it in mainst d issues of ream media films such safety, thei identities ar —in as “Trainsp r e kept anon otting” a nd “A Requiem ymous. for a Dream ,” television shows like A Mandalu “Breaking B yong-based ad,” and ev prominent freelance gr designer, w en in figures in th aphic h o admitted e art world painter Pab ly m smokes ar ijuana and like lo Picasso so m and The Bea et imes takes she would tles. LSD continue p urchasing an , said With this, it these subst ’s no wonder d using ances becau se, accordin these give th wh who hope to g to her, e “creative reach the sa y budding artists b al o so convince me level of “mastery” ar o “skill” and d the said su sts” she needs. She’s e tempted to conceptual bstances ai same prove follow the ization pro d in her rabbit dow rbial hole. cess and en up with bet n the ables her to ter ideas co come mpared to Effects of su when she’s bstances an sober. “Alam naman d drugs vary and with a namin that veritable sm from perso are times n it’s dangero n to person orgasbord o a we get clo us…and th such as mar f drugs to ch se calls…pe mo where an ijuana, coca ro kailangan ere o ose from, d when to b ine, and oth like lysergic lang alam someone n uy them at er synthetic acid diethyl a pwede mon saka it pays substances amide (LSD produce th pero for the g pagkuhan to know ), creatives eir magnum an sa ke kapag gipit come up an of your ‘pas opus. but to risk ka…It’s har d sion’ and yo it,” the 28-y d ur job, you While ther ea r o have no ch ld confessed e are legitim oice . at e that substan scientific m Another is ces such as erits to the an artist fro marijuana, claim mushroom m Manila w According LSD, and ed s can help b ho works in to him, he ibles like oost neuro in the brain would purc an advertis time dealer logical resp , the proble ing firm. hase his usu fr ie o n n d se m s s an al actually lie According an d fix from his d tr ac p y u ti to rc vi avoid publi ty hasing the to neurologi s in its prolo smallc o r k n ow n drugs. st Dr. Alain nged use. Neurologica places when Dagher of l Institute an th e Montreal d Hospital, connection While most the brain m s it hasn’t h people are ad before d ay make of a drug th terrified by shot or bei uring the fi at could hel the m ng mistake rst few take p speed up process. Ho n ly identified as ere thought of getting th s e 25 th -year-old ad eir respecti wever, the b a drug deale ve ideation vertising cr rain becom to the spar r or pusher “threats” b eative adm es immune ks and con ec , au its he shrugs se o n r ections it in he thinks “o desensitize person con situations. off these itially mak d n ly tinues to ta th e T poor” are ta his is a har es the more ke such sub rowing tho rgeted in su since most a stances. ught to con ch of the victim sider espec s of drug-re from the lo ially la w te er d k cl il ass of our co lings are ac Messing w tually those untry’s soci ith the “M al strata. ad Hatter” Illegal subst an ces may ind With the in create, but fam the physiolo eed help people in th drugs and tr ous ‘War on Drugs,’ a e art world gical and p lo ng-term use crackdown ade in the co to sychologica must not b on illegal untry, spea l Rodrigo D si de effects o e D u ru n gs and other derestimat rheaded by uterte, thin f ed, let alon substances P gs have bec remember e be ignore may be an ome more co resident th d. at in a stant fix, bu mplicated fo day in “won ticket to ob t artists mu derland” m r livion. st ight becom e a one-way

WORDS BY EJ LANU

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ZA. ART BY PATRIC IA GO

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Rape culture’s propagation: Breaking down the “Pastor phenomenon” WORDS BY GIANNA ABAO. ART BY M.J. RONQUILLO

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Is the “Pastor phenomenon” a tragic result of our repressed sex culture? Expressions such as “hokage” and “breezy” are used to supposedly interject humor into discussions. Slowly, these expressions have become a normalized part of our culture as it becomes viral on social media platforms, creating a new sphere of rape culture in the rising trend of online obscenity. Little did we know, these seemingly ‘harmless’ terms have been breeding a subculture of sexual perversions. But how did this despicable practice of online rape culture come about? Earlier this year, controversies revolving “Pastor Hokage” and “Bible Study” secret Facebook groups, which became mediums of female objectification, were put in the spotlight. To feed the perverted fantasies of the group members, the said virtual worlds are filled with revenge porn (a violation of privacy that involves the non-consensual distribution of explicit sexual images) that is to be considered illegal under the Anti-Photo and Video Voyeurism Act of 2009 and the Anti-Violence Against Women and Children of 2004, actual porn (online scandals and amateur porn by the members), female photos (both nude and often sexualized ones), and other disgusting manifestations of a decaying male ego. Members or “pastors,” as they are blasphemously called, are strongly encouraged to contribute to the discussion by posting such materials. Women who are the subjects of such displays are subjected to be embarrassed and, worse, slutshamed. The “Pastor phenomenon” is hard to ignore as it reduces the “value” and “worth” of female bodies only to how they are susceptible to being sexually exploited.

According to Esquire Philippines, during the height of the controversy, one of these groups reached 2.9 million subscribers. Since the Filipino men depend on one’s sexual standing to assert masculinity, as Dr. Camilo A.B. Naraval, former Member-Secretary of the International Council on Management of Population Programmes (ICOMP), puts it, the alarming number of subscribers is a manifestation of why these Facebook pages normalize the objectification of women in order to boost male machismo. Understanding the magnitude of the Pastor phenomenon Perhaps the two problems magnified by the Pastor phenomenon are the Filipino machismo and our concept of conservatism. Sadly, some Filipinos have never gotten over their obsession of the macho culture. It seems that Filipino men require women’s sexuality to affirm their masculinity. Naraval points out the assertion of a man’s masculinity in the Philippines is based on his sexual prowess and his sexual performance. However, by allowing this idea to persist, we create a society where disrespecting girls is normal and acceptable. This is not solely an issue of “not” having sex drive because attraction for a woman is normal as men and women alike are sexual beings, but rather more on understanding if such “compliments” are making women uncomfortable. Another apparent reason is that Filipinos are too conservative insofar as we have been heavily grounded on our moral views. According to Filipino psychiatrist Lourdes Lapus in “A Study of Psychopathology,” the ideal image of a Filipino woman resembles to the persona of Maria Clara, who is characterized to be “modest” and “demure.” We have created our own ego-idea of gender identities and the predetermined Filipino

standards of masculinity and femininity, repressing the thought of women to be capable of venturing the area of their sexual feelings. Whereby, in truth, any length of skirts, clothes, or even the suggestive poses of women posted online will never be an invitation for the pervasive unsolicited attention of men. Esquire Philippines’ reportage on the matter, through articles such as “The Dark Side of Filipino Facebook” and “#HelltoHokage: An Updated List of pastor sites to report,” took the first step to shed light on the Pastor phenomenon. Many appalled netizens reported these secret groups to be taken down after violating Facebook’s guidelines on content and posts. The Gender-Based Electronic Violence Bill, introduced by Senator Risa Hontiveros in 2016, aims to stop harassment or threats through “text messaging, obscene, misogynistic, homophobic or indecent posts in social media sites, or other cyber, electronic or multimedia means.” Although this bill is still pending at the committee level, once passed, this will further put teeth in the law and will penalize the perpetrators of the online rape culture up to 10 years of imprisonment. The battle against the Pastor phenomenon is still underpinned by traditional yet outdated views of our society. Our repressed sexual culture has led to the growth of this issue. Although women are less overt and liptight than men, we must understand they too can be sexual beings. We will never be fully capable of understanding the nuances of this phenomenon if we still continue to treat sex as a taboo topic. Changing the stigma on sexuality for all sexes will not only lead to eradicating the objectification of women, but will ultimately further champion women’s rights.

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The modern morena versus the world WORDS BY ISA LAZO. PHOTOS BY KEL SANTOS & SACE NATIVIDAD is half-German as well). Ironically, the same netizens who bashed Wurtzbach for having foreign blood quickly came to her defense by criticizing Miss Germany, resulting to the conclusion that they will do anything to show the world that Filipinos are worthy of world-class beauty even if it is at the expense of poor sportsmanship—ultimately making “proud to be Pinoy” overrated and hypocritical as it gets.

The concept of being “unattractive” goes beyond skin color. The mentality of preferring whiter skin, embedded through hundreds of years of colonization, reveals the side of Filipinos that prioritizes foreign acceptance and claim to fame more than embracing one’s own color and culture.

From beauty pageants to politics, Filipinos have been living in a world where one’s color has been overshadowing potentiality, as progress throughout the country is hindered with the notion of skin color and its entanglement in societal issues.

In this modern era, instead of embracing the morena aesthetic, the idea of beauty has simply evolved to become a tool in securing a better way of life. A familiar example would be Filipinas taking advantage of their physical attractiveness to please foreign men in the hopes of snagging a one-way ticket to wherever first world country. The fascination on overseas glamor and the neglect of our local features might be a nationwide insecurity for most Filipinos. As millions watch “influencers,” who are often elite people with predominantly foreign blood, the idea of success is seemingly correlated to looking anything but Filipino. With alien last names and imported spouses, viewers get a glimpse of the respect and exclusive treatment one could get with little to no Filipino features.

In 2013, Philippine media became a whimsical outlet of online hate towards then candidate for senator, Nancy Binay. Aside from being criticized for her apparent lack of experience and qualifications in running for a government position, Filipinos also took it as an opportunity to mock her dark complexion, which eventually overshadowed the issue on her incompetency. Satirical internet memes that were borderline racist eventually proved the adverse character of the Filipino people. All jokes aside, it did not stop them in insulting a fellow Filipino by using her physical look against her when it had no connection whatsoever in the political point of view—making our skin color an ominous symbol of failure.

Hypocrisy at the core The controversy behind the said phenomenon has been an ignored topic among Filipinos yet it becomes a sensitive issue whenever the country paves the way for Filipinos with foreign blood to become international representatives. Beauty pageants, for example, are one of the most anticipated events Filipinos look forward to (besides Manny Pacquiao boxing fights) because it showcases Filipina beauty to the rest of the world, as well as a unifying notion that calls for #PinoyPride. Ever since the controversial win of Miss Universe Pia Wurtzbach in 2015, the standards of selecting the country’s beauty queen has been closely watched—for the Filipino people suddenly had higher expectations for any qualified contestant as it boosted their ego to win.

Despite signs of eventual progression, in the Philippines, the determining factor behind what is beautiful or not still bluntly relies on the physical attributes. Without looking any further, it’s evident in how we are as social beings; conversation starters such as “may lahi ka ba?” are injected whenever we inquire about above average looks. Through this, a mindset which reflects the Filipina beauty will always be subpar to the foreign aesthetic continues to thrive. Unfortunately, the reality of how beauty is perceived in the Philippines all boils down to whether or not you have genes of an outsider. The physical characteristics which make the Filipino race different from others have become mere weapons of contempt towards cultural beauty. And by the looks of it, until our nation learns to accept distinct features masked beneath society’s negligence, the antagonism of beauty will only continue to divide a nation; a problem we cannot dare to afford.

Despite bringing home the crown, Wurtzbach received several criticisms on the fact that she was not a pure Filipino. In addition to her win, the 2015 Miss Universe was also remembered for Miss Germany’s hostility towards the Filipina bet (who coincidentally

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Apart from expressing personal chaos through their art, these Benildean artists took the nation’s turmoil and translated it on canvas. Red constantly paints the nation, reflecting a mixture of blood, fear, and rage, as the current government’s ‘War on Drugs’ strips the youth of safety and treats the innocent as merely collateral damage. Various youth groups are now finding their collective voice against such injustices with darker shades and sharper strokes, presenting protest pieces to the public. Filipinos have been constantly fighting for independence since time immemorial, but artists began joining the fight against tyranny during the propaganda movement in the late 1800s. The movement started to show the plight of the Filipino people and served as a way for the voices of the oppressed to be heard. While Jose Rizal made anti-colonial literature against Spain, Juan Luna showed its wrath through his paintings. Spoliarium, one of the earliest protest arts in the country, showed Roman soldiers dragging the dead bodies of gladiators; a metaphor alluding to the suffering of Filipinos during Spanish rule. Centuries later, the rebellion is still evidently rampant among millennials as their convictions scatter from posts on social media to rallies on school sidewalks. A number of Benildeans have also joined the uprising collective with support from the College administration. Ms. Anna Lyn M. Bandagosa, advocacy coordinator of the Benilde Center for Social Action (CSA), said CSA encourages Benildeans to attend their activities, allowing students to “create outputs that are socially relevant.” Combining this support with the creative skills and techniques the College arms its students with, it spawns a breed of Benildean student artists creating art for the new age. Painting the nation’s turmoil Protesting the lack of respect for human life, Multimedia Arts (MMA) student Christina Lopez participated among seven other artists in the exhibit “Proclamation of 8” last September 23 at District Gallery, Quezon City, which showcased art pieces portraying issues from the current and previous administrations. Lopez used squid ink and dead insects as the medium of her paintings. One of them was patterned with repetitions of the words “My god I love drugs,” a play on President Rodrigo Duterte’s words and apparent abhorrence for illegal drugs. Another artwork of Lopez featured a clutter of bullets and roses with the word “pusher” (a colloquial term that means ‘drug dealer’) littered among them. Alongside Lopez’s paintings was her installation of “7000 pills,” wherein pills painted black were crammed in neatly lined up glass jars, each pill representing

Benildean artists in revolt WORDS BY MARLON ECALNEA & ELKE TIOTUICO. PHOTOS BY RICARDO YAN 56 EB,ToC.Editor'sNote.indd 56

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a victim of drug-related killings, which at the time of the piece’s creation had amounted to over 7000 deaths. Aside from her exhibited work, Lopez has also worked on a set of sculptures remembering the Hacienda Luisita Massacre titled “Magtanim Ay ‘Di Biro,” featuring an assemblage of plants, branches, and bullets covered in white paint.

“I just want to start the conversation. I think that’s where change starts”

“I just want to start the conversation. I think that’s where change starts,” Lopez explained. “The personal is political. Issues surrounding me as a Filipino citizen and as a Filipina woman do not exist in a vacuum. Issues that neglect human rights, issues that do not serve the poor—these do not exist in a vacuum either.” Lopez believes the youth can get involved by simply contributing to the discussion, which could be more convenient in this generation’s widespread use of social media. Digital media uprising Meanwhile, Jazz Solomon, an MMA junior, is an artist whose protest art went viral during the Martial Law recall this year. Her work, titled “Ang Pamana Mula 1972,” depicted her observation of the alarming similarities between both administrations of former dictator Ferdinand Marcos and President Duterte. She tweeted her artwork in participation with other Filipino artists hijacking the “#Marcos100” thread on Twitter with their own hashtag “#MarcosARTrocities,” which was done to point out the irony of “commemorating” the former dictator. Solomon’s motivation to create her art stemmed from a previous piece that has also gone viral; a gif that alternates among portraits of Marcos, Hitler, and a skull, moving almost rhythmically as though it were to go with the protest chant “Marcos, Hitler, diktador, tuta.” “I want [people] to see what’s happening around them. Though it’s not exactly the same, but there’s a pattern that keeps the problematic system going and we need people staying vigilant; apathy is a privilege. We need to look out for our fellow Filipinos,” Solomon said. Solomon explained how her political art garners more spectators compared to her more personal art: “With political art, it gives people something to talk about.” Lopez confirmed this by saying, “When I include symbolism that alludes to certain issues or events, there’s just that added risk of getting targeted for going against specifics.” Lopez and Solomon are only two of many young revolutionary artists sprawling the political scene. Art, as it is personal, has always been political, as seen in the nation’s history and in the tendency for the nation’s turmoil to emerge one way or another in each individual’s narrative. As the diseases of the nation continue to affect the younger generation, attitudes toward politics now seem more evident, as some consider it inseparable from the personal, while others intentionally show indifference. The inescapability of these issues calls for the apathetic to realize their privilege and speak for those at the losing end of the government’s game. Fortunately, the abundance of platforms nowadays allows young people and artists to have the freedom to do just that, encouraging the youth to take part in the movement, the conversation, and the revolution.

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The dominant presence of religious idols in the heart of the city’s most densely populated area isn’t enough to deter the widescale exchange children’s rights threats.

Philippineflavored ‘hard candy’

The tight streets of Quiapo reek of the stench of sewers, sweat, and packed vegetable stalls. Despite this Third World country manifestation, it is still famous for bargains, religion, and, even the occult. However, hiding in the alleyways is something more repulsive than the area’s wave of odor and otherworldly humility combined: child pornography. Tucked far away from the marketplace’s frontline stalls, tables showcase assortments of DVDs, such as “Barely Legal 18+” and “Fun With Animals,” offering a variety for patrons to watch for their satisfaction. However, a set of DVD covers manages to easily catch one’s attention and make most people sick to their stomachs; covers that feature superimposed images of children as young as three to 12 years old. The stall’s vendors shamelessly offer these copies of child exploitation in package deals, where multiple tapes can be bought

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Although multiple measures, such as Republic Act 9775 (or the Anti-Child Pornography Act of 2009) and the Philippine National Police (PNP)-run anti-internet-based abuse program Angel Net Project, have been tasked to reduce the cases of production and distribution of child pornography in the Philippines, the growing contribution of the Philippines to the billion-dollar global child pornography industry speaks volumes of the government’s seemingly-fleeting chance towards putting an end to it all.

at a discount. In their eyes, a child is merely a tool to make profit from a pool of connoisseurs that are as unspeakable and inhuman as their fetish—with no room for human rights and no protection for the dignity, security, and innocence of the children. Although child pornography is thoroughly harrowing in all aspects, it is far from being a recent issue. A losing battle Reading by the numbers, the Philippines plays a big part in the child pornography industry as one of its top dogs. In a 2014 article by Rappler writer Fritzie Rodriguez titled “Parents, Poverty, and Porn,” the beginning of the 2010s saw the the country making its way into being the fourth largest distributor, breaking into the global child pornography trade. However, in only six years, the country has seen itself rise to the top of the list of top child pornography producers. According to United Nations Children’s Fund (UNICEF) in 2016, “[The Philippines is] the number one global source of child pornography” and the “epicenter of the live-stream sexual abuse trade.”

Pushed by poverty In spite of the possibility that the children on the illicit DVD covers dream of lives of normalcy, financial struggles with their daily lives force them and their parents to resort to entering the child porn industry in order to make ends meet. In a 2016, Lotta Sylwander, head of the U.N. children’s agency UNICEF in the Philippines, testified to the reality of parents pushing their children into participating.

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“It’s facilitated by mothers and fathers or close relatives. It may even happen in their home. It’s definitely child slavery because the child has no choice,” Sylwander said. In the previously-mentioned article written by Rodriguez, children who fall in the poverty bracket are susceptible to exploitation, saying: “The PNP found that street children are the most common victims of online child pornography.” As poverty rates increase, it is unclear how much harder authorities will have to fight in order to cut the head off the child pornographyspreading snake. Along with this, the challenge of tracking producers themselves by technological and physical means proves harder over time as the people behind the scenes grow well-aware of ways they may be discovered, and later on, apprehended. But while technology has proven itself advantageous to most aspects of the production and distribution of child pornography, it may also be the tool to halting it—with the power of social media and communication, a step of courage against the supporters of the industry may be a great advantage in the fight against child pornography.

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PLATFORM

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PLATFORM

As secrecy reigns rampant in society, the truth inevitably exhibits itself as pieces of evidence. Spotted in works of satire or slipping off the language of deceivers, these hidden messages are decoded by the hard-hitting upshot of the visual and literary arts.

EDITED BY Thea Torres

LITERARY + ART + DESIGN + PHOTOGRAPHY

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Caustic comedy WORDS BY JOSHUA LAPID. ART BY IAN ABELLA Comedy isn’t just for cheap laughs.

National lampoon

We Filipinos are naturals when it comes to pointing out flaws but tend to be too sensitive when ridicule comes our way. Using irony, sarcasm, and exaggeration, we often find humorous ways to expose things that rarely sit well with our standards. However, if this innate talent can be redirected into something more critical instead of insulting, would comedy be used as a catalyst for change instead?

Meanwhile, comedy in the Philippines has largely remained static and not used as a tool to prod us into seeing the flaws in our behavior. Slapstick and insult comedy still remain popular as the main form of getting laughs; someone always has to get hurt for the sake of laughter and nothing more.

Either through a funny skit or an outrageous caricature, sending a message through comedy by satirizing flaws makes people realize the absurdity in their beliefs and actions. Satire makes us laugh at our shortcomings and acknowledge its existence at the same time. In America, for example, comedy duo Key and Peele create sketches on various topics ranging from racism to societal issues as a way of reflecting on man’s thinking. In one of their sketches titled “Office Homophobe,” Key plays an exaggerated gay stereotype while Peele plays a seemingly straight person. Over the course of the sketch, Key’s character gets increasingly irritating, leading up to the accusation that Peele’s character is a homophobe for refusing to hear his co-worker’s overtly sexual thoughts. The subversion comes at the end when we find out that Peele’s character is also gay. Eventually, Key’s character says: “I’m not persecuted, I’m just an as****e.” Satire isn’t just bound to scripted sketches. Brüno Gehard, a fictional character played by English comedian Sacha Baron Cohen, is a fashion reporter used by Cohen to expose the superficiality of some groups. In one of his interviews, he goes to the New York Fashion Week and interviews a number of designers, including one designer who got her inspiration from the “white trash” demographic of America. Brüno asks if these people can afford the clothes, in which she says “I don’t think they can afford it,” and Brüno laughs saying they are too poor and the designer then laughs with him in approval. Another designer was explicitly asked contradicting questions about the show, which he answered every question positively while being unaware of his inconsistency.

But the Philippines isn’t a stranger to satire. Media personalities Lourd de Veyra and Jun Sabayton created “Word of the Lourd,” a segment that examines Filipino culture through humor. In one of their episodes “Kampanya 2016,” de Veyra and Sabayton went to the support rallies of Grace Poe, Jejomar Binay, and Rodrigo Duterte to interview their supporters. They asked questions that showed how voters thought about who they wanted to vote. The most notable of which was when they asked a lower middle-class woman who supported Binay whether she votes by feelings or studying the candidates, to which she answered “by feelings, siyempre!” The segment showed how the voting public base their decisions on whoever they like rather than deliberating on who is the best fit for the position.

reinstated as the leading agency to handle the campaign against drugs from the Philippine Drug Enforcement Agency. Polgas quips that in the two months with PDEA as the lead, not one person lost their life. They then compare President Rodrigo Duterte to Ratko Mladic, a Bosnian former general who was convicted of genocide by the International Criminal Tribunal for the former Yugoslavia, by saying the Davaoeño is trying to reach the more than 8,000 deaths under Mladic’s command. Although a fair bit of education and critical thinking is needed for understanding satire, its underlying purpose to make people analytical of societal issues through entertainment still needs to be realized. With the right frame of mind, maybe the Filipino people can learn how to appreciate satire the way it is meant to function—as a tool to reevaluate the flaws of the world.

Another is cartoonist Pol Medina Jr.’s “Pugad Baboy,” a series of comics that criticizes Filipino behaviors and personalities. In his strip titled “How many killings constitute a genocide,” two characters, Dagul and Polgas, discuss how the current administration is handling the war on drugs, notably how the Philippine National Police has been

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Broadsheet

WORDS BY SAM AQUINO. ART BY VERMEER CRISOSTOMO Navigating the news isnâ&#x20AC;&#x2122;t as simple as flipping through the morning paper anymore. In the digital world, it is an endless hall of funhouse mirrors: one deception after another.

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I. Front Page Who are you, then? Diktador? Tuta? Or a wolf with fangs, dripping crimson? Zipping up a sheep disguise to preach your poison as remedy Say there’s good in wildfire words With a stubborn fist in the air To glance about the dreary wood And see his claw marks there At home, the prey, they sing his name Enchanted, they proclaim “He tells it like it is,” they pray in chorus Ignoring vacancies in their dining chairs II. Obituary “Gone are times of paper trails,” The presses falsely claim There are dwindling stacks of feeder pulp for common people’s brains Newsflashes and buzzing words The rabble rises in numbers Like opium-induced hysterics They scream from the dark streets Tomorrow’s headlines now inked But who will read the truth today? Eighteen pages, all pleas from the damned And for what? To soak up dog piss? Returned to form, from soil to soil The piss dyes the news a shade of forgotten gold It tints to red or brown-nosed hues A sliding spectrum of truth The medium is dead when watchdogs rest We’ll bury it where is it lying Once loyal, faithful hounds, and now Troubled and undying

III. Lifestyle Here I am, a placeholder of wishing In the black mirror, a looking glass clear Present at the touch of hands or a whispering in your ear I am no snake in the Garden of Eden Nor apple bright, hanging from tree But I am mouth, eyes, and megaphone An inescapable trinity Who can say what’s fact or not? Even through the sharpest sense The subject, angle, lighting, tint Bent to who controls the lens A few tweaks here and there Even the news needs a little makeover Just dress it up real pretty And it’s ready for front page What is freedom but to mold one’s reality from anything Like nothing more than handing a script To a mockingbird that sings

IV. Opinion You have no excuse-in your palm, you breathe the fumes of the information superhighway You hold to your ear every question, every answer, every idea ever conceived Yet you’re drowned in your power, your breathless reports, not stopping to think, “Is this true?” You’re strangled in grapevine, you’re lost in the haze And the light has melted your wings This mindless society-it’s all because of you But you can’t be the victim Our future is yours, and question my words – Even as I speak, I atone Your Icarus downfall can still be reversed, though it’s true what they say about you You hate wasted potential You want it fast – money, time, and pulp fiction. You’re idealist dreamers, kinetic and eager – No. You have no excuse.

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WEEL OF FOURTUNE. words by Gab Torres. art by Isa Hilario. This is what we have become: taking inferiorities and and the predictable to a ghastly carousel ride, spinning a hundred and twenty miles per hour until the nonsense feeds our humor, sick to our stomachs.

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FADE IN: EXT. STREETS - NIGHT JHONARD, a 13-year-old boy, is coming home from school. He is wearing his school uniform and a sling bag that dangles recklessly on his neck. Clumsily as he walks, his head swivels left to right and back, looking for street signs. He is lost. He fishes out his iPhone whose wallpaper is a picture of him and a young girl, his girlfriend. It is seen that there is no signal. JHONARD is frustrated. Suddenly, a loud meow is heard. JHONARD looks down and catches a glimpse of a black cat running away. Jhonard’s uneasiness worsens as his walk shifts to a half-run. In the distance, JHONARD sees technicolor lights, dancing and flickering. It seems like there is a town circus going about. Frightened and sweating, JHONARD runs to the town circus. CUT TO: EXT. TOWN CIRCUS - CONTINUOUS Lost in the cacophony of the circus and frazzled by the ecstatic lights, JHONARD, worried, runs to a tent that says “Weel of Fourtune.” CUT TO: INT. WEEL OF FOURTUNE TENT - CONTINUOUS JHONARD arrives at a MANGHUHULA talking to a man older than him. MANGHUHULA “Patingin ako ng cellphone mo.” The MAN outs an old flip phone and hands it to the MANGHUHULA. The MANGHUHULA pretends to feel the phone for “bad omens” and says: MANGHUHULA “Seyp ka naman. Seyp ka. Makaka-alis ka na.” The MANGHUHULA gives back the phone to the MAN. Quickly, the MAN leaves. MANGHUHULA (CONT’D) (shouting) “Neks!” JHONARD sits down in front of the MANGHUHULA and her fish bowl, where inside, a goldfish swims. The MANGHUHULA is a fat lady who wears a turban and eyeglasses with thick lenses. Beside her nose is a gigantic mole that looks like a raisin. MANGHUHULA “Yes? Ano sa’yo iho?” JHONARD (stuttering)

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“Naliligaw po kasi ako e. Nakatulog po kasi ako sa jeep kaya lumagpas ako sa bababaan ko. Tapos po nakakita ako ng pusang itim, papunta dito. Wala rin po akong signal. Naisip ko lang na baka sinusundan ako ng engkanto.” MANGHUHULA “Patingin ako ng mga palad mo.” JHONARD presents his palm. On his wrist is a gold watch. Instantaneously, the MANGHUHULA fakes a gasp, pretending to be shocked, as if she has never seen a palm before. MANGHUHULA “Nako, iho. Pasmado ka. Alam mo ba ang ibig sabihin nito?” JHONARD (confused) “Ano po?--” MANGHUHULA (exaggerating) “May nakakabit sa’yong malas!” JHONARD “Ano pong dapat kong--” MANGHUHULA “Patingin ako ng cellphone mo.” JHONARD outs his iPhone and hands it to the MANGHUHULA. The MANGHUHULA fakes a prying with the phone. MANGHUHULA “Naku, naku. Sinasabi ko na nga ba! Ito ang malas na nakakabit sa iyo. Pati ‘yang relo mo! Ha! Punong-puno ng kamalasan!” JHONARD (frightened, sweating) “Ano pong dapat kong gawin?” The MANGHUHULA performs before JHONARD, as if she is being possessed. Her hands hover around the fish bowl. Then: MANGHUHULA “Ha! Idinidikta ng mga bituin na dapat mong! Dapat mong! Dapat mong iwan ang iyong cellphone at relo! Kailangan kong mabasbasan sila bago mo muling makuha, para tantanan ka na ng mga kamalasaaaaaan!”

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JHONARD “Kaso magagalit po yung mommy ko--” MANGHUHULA “ANO BA! Gusto mo bang matanggal ang sumpa o hindi?” JHONARD “Sumpa po ba o malas?” MANGHUHULA “Pareho lang ‘yon! Akin na. Iwan mo muna ito sa akin at sisiguruhin kong matatahimik na ang mga nanggugulo sa’yong mga elemento.” JHONARD complies. He takes out his watch and hands it to the MANGHUHULA who has his iPhone. MANGHUHULA “Makakaalis ka na.” JHONARD “Kailan ko po pwedeng makuha?” The MANGHUHULA closes her eyes, lifts her hands, the flab under her arms flaps like deflated yoga ball. She breathes slowly and deeply. While opening her eyes, she says: MANGHUHULA “Sa susunod na linggo!” JHONARD hesitantly leaves. As soon as JHONARD is gone, the MANGHUHULA takes off her humongous mole. It is a piece of raisin after all. She starts on the iPhone of Jhonard, opening the front camera. She looks at herself, pouts, and then snaps a picture. Moments later, a chat is received. It seems like the signal has now been restored. The chat is from JHENALYNNE. Beside the name is a heart and a kissing emoji. The MANGHUHULA opens the message. It seems like JHONARD does not use a passcode. The chat reads: “Bhe, san kna? Hanap kna sakin ni tita. Ingat ka bhe ko. I luv u! *kissing emoji*” The MANGHUHULA replies to the chat with the selfie she just took and then adds: “V!tch, she is mine now. P@k off!!!” A moment passes and she adds: “*he.” CUT TO BLACK THE END

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Graffiti: To grant or gainsay? WORDS BY BIANCA ARELLANO & NOEL MENDOZA. PHOTOS BY LOURDE UNAS A fearless outcry or merely juvenile vandalism? Despite the law’s scornful eyes and society’s distracted minds, why do artists still choose the streets as a platform?

Art beyond aesthetics For Rai Cruz, former member of the Cavite-based Filipino street art group Cavity Collective, creating street art is “reclaiming an urban space.”

Street art’s postmodern nature to be unrestricted by authorities and norms characterized it as one of, if not the most, public forms of art. With empty walls and structures as the canvas, it is polarized— interpreted as either vandalism or a medium of expression. Created by either solo artists or collective groups, the themes range from abstract and vulgar, to even socio-political and sentimental messages mixed with their respective art style.

“People do it because they want to, simple as that. You radiate what’s within you through art. I enjoy my interactions with people since most of us are glued to our gadgets. Through graffiti, social barriers are being shattered,” he said. Another street artist, Archie Oclos views art as a weapon beyond aesthetic purposes but serves as a way for injustices to be exposed. With socio-political issues as his theme, including indigenous people, laborers, farmers, and others, he opts for public urban areas where people are bombarded with foreign culture and modern technology.

From the cavemen’s hand painting on walls to ancient civilizations’ stone carvings, graffiti has been constantly developing, echoing the lifestyles of every society and generation. It rose to popularity during the late 1960s with a more confrontational dynamic and was continued by modern artists such as pixel-style mosaic artist Invader in Paris, neo-expressionist Basquiat in New York, pop-culture icon infringer Mr. Brainwash in California, and TIME magazine’s most influential art protester Banksy in London. These artists have thrived in their medium and made it their livelihood, creating works not only for the streets, but also for various museums and galleries.

“I don’t care if I get caught; it’s important to express my beliefs in the things I fight for. The authorities are still men so I think they’d get what I’m trying to imply,” he said. Although temporary and ephemeral, the presence of street art shows the art world continually fighting for its importance in society today. It conveys great potential in spite of negative stereotypes of visual pollution and obscene imageries, embedding an inescapable message of societal awareness meant for the audience. Its strategic nature to be seen (even by those not looking) allows artists from various walks of life to convey relevant messages on beyond societal issues and consequently open eyes and minds to the truths beyond what is generally accepted.

Despite the cultural contributions of graffiti, societal views still have been quick to propagate the perception of graffiti as an act encouraging crime and visual pollution. In August 2013, the Anti-Vandalism Act (Senate Bill No. 1203) was filed, prohibiting vandalism and imposing penalties to anyone caught or suspected of doing so. Late Senator Miriam Defensor Santiago, who introduced the bill, equates graffiti to vandalism, expressing its invasion of private and public property as a serious nuisance.

While budding street artists face many risks in maintaining their presence in the art world, their own motivations keep them defiant of society’s expectations. People may not see the graffiti’s intended message at first glance, leading to the notion that street art is unnecessary and overly complex. Although, by viewing it as more than just scribbles on a wall and as a work of art capable of evoking emotion, only then will the skill and significance of these graffiti artists in today’s society reveal themselves.

“It is [a] mindless scrawl that causes great financial and emotional costs that the perpetrators care nothing about. Graffiti vandalism is not only committed by bored individuals. It can have links to gang territoriality and other forms of juvenile delinquency that form the basis of future more serious offending,” the bill stated. However, for illustrator and muralist Jappy Agoncillo, graffiti is inclined on message and rooted in social identity. Although he agrees graffiti is indeed vandalism, it’s not necessarily negative, but rather an artform. “People say it’s just vandalism but for me, the point is not to create something beautiful [but] to put art out there in unique and creative ways,” Agoncillo said in an interview.

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PROFILES

Millions of children around the world are stripped of the very essence of their childhoodâ&#x20AC;&#x201D;forced into employment far too soon with numerous negative effects on their overall health, potential, and dignity. Considered an illegal act in worldwide legislation, it is not something often spoken about, but there are stories to be told, and it is our social responsibility to hear them.

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Dungis ng Perlas WORDS BY BRIAN PAOLO CASTILLO. PHOTOS BY SACE NATIVADAD & KYLE BUSTOS “Gusto ko takasan ang basura pero ito ang buhay ko.” Ito ang munting pahayag ni Ricky Onkin, 29, isang mangangalakal sa Smokey Mountain, Tondo, nang makapanayam siya ng The Benildean. Dagdag pa niya, halos buong buhay niyang inilaan sa pangangalkal ng iba’t-ibang uri ng basura ang kanyang lakas para lamang mairaos ang kanyang pamilya sa araw-araw.

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Sa siyam na magkakapatid, si Ricky ang panganay at ang tanging bumubuhay sa kanyang pamilya dahil may sakit ang ama niyang si Ricardo. Ayon kay Ricky, simula noong lumubha ang kalagayan ng kanyang ama, siya na rin ang tumayong haligi ng kanilang tahanan. Ang kanyang ina naman na si Lili ay nakatuon sa pangangalaga ng kanilang bahay at sa pag-aasikaso ng kanyang ama at ibang mga kapatid. Sinisimulan ni Ricky ang umaga sa pamamagitan ng pagpunta sa junkshop upang rentahan ang kanyang gagamiting sidecar. Paminsaâ&#x20AC;&#x2122;y walang laman ang tiyan ngunit hindi ito hadlang upang ipagpatuloy ang trabaho para mapunan ang kanilang pangangailangan. Sa halagang 50 pesos, marerentahan na niya ang sidecar para sa buong araw na pag-iikot upang mahakot at mabitbit ang sako-sakong kalakal. Mula sa Smokey Mountain, umaabot ang kanyang paglalakbay sa Sampaloc, Maynila na halos pitong kilometro ang layo. Sa kabila ng init at polusyon, lahat itoâ&#x20AC;&#x2122;y iniinda ni Ricky para lang may pagkakitaan. Mula sa bote, plastic, lata, at iba pang pwedeng ikalakal, agad niya itong pinupulot at isinisilid sa kanyang tagpitagping sako. Matapos ang maghapong paghahanapbuhay sa Maynila, agad na siyang babalik sa kanilang lugar upang ipakilo ang lahat ng nalikom sa kanyang suking junkshop. Ayon kay Ricky, umaabot ng 250 hanggang 300 pesos ang normal na kinikita niya at masuwerte na umanong kumita ng 400 pesos sa buong maghapon. Ang perang kinikita ay ginagamit ni Ricky pangtustos ng kanilang pagkain, gamot ng kanyang ama, at baon ng kanyang mga kapatid. Ayon kay Lolit Estinor, halos 36 taon nang naninirahan sa Smokey Mountain at nagmamay-ari ng nabanggit na junkshop, saksi umano siya sa paglaki ni Ricky. Sa katunayan, lubos umano ang kanyang paghanga sa kanya dahil sa kasipagan at tiyaga na kahit sa murang edad, pilit niyang isinakripisyo ang buhay pagkabata kapalit ng pagtuon sa kinabukasan ng kanyang pamilya. Kahit ikalimang baitang o Grade 5 lang ang kanyang natapos dahil sa maagang pagkamulat sa mundo ng pagtatrabaho, naniniwala pa rin si Ricky sa kapangyarihan ng edukasyon. Dagdag niya, kung nakapagtapos umano siya siguro tinatahak niya ang propesyon ng pagiging pulis. Nasa kalye pa rin umano siya ngunit hindi na nangangalakal ng basura, bagkus tumutulong para sa kapakanan ng nakararami. Sa ngayon, sinusuportahan niya ang pag-aaral ng kanyang mga kapatid sa elementarya at hayskul dahil naniniwala siyang ang kanyang mga kapatid ang mag-aalis sa kanila mula sa kahirapan. Si Ricky ay isang simbolo sa bansang dugoâ&#x20AC;&#x2122;t pawis ang puhunan para lamang makaraos. Isang patunay na kahit sa murang edad, pinagsamantalahan na ng panahon at kalagayan sa buhay ang marami sa ating mga kababayan. Biktima si Ricky at ang mga taong tulad niya ng lumalalang kahirapan sa ating bansa, ngunit ang kanyang pagkakaiba ay patuloy siyang umaasa, naniniwala, at gumagawa ng paraan dahil darating umano ang araw na maaalis ang dungis at aahon sila sa kahirapan.

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â&#x20AC;&#x153;GUSTO KO TAKASAN ANG BASURA, EB,ToC.Editor'sNote.indd 82

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PERO ITO ANG BUHAY KO.” EB,ToC.Editor'sNote.indd 83

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ART BY IAN ABELLA EB,ToC.Editor'sNote.indd 88

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STA FF

P H OT O Kyle Bustos, Patricia Oliveros, Kel Santos, Lourde Unas, Ricardo Yan II, Mac Ypon

P ULS E Katrina Mariano, Jose Marie Taylo

A RT John Carl Aujero, Miko Fernando, Isa

B LI P

Hilario, Andi Osmeña, Francis Tadeo

Gianna Abao, Sam Aquino, Eia Collantes, EJ Lanuza, Isa Lazo

L AY OU T Kristen Alimbuyuguen, Tricia Guevara,

A B LA Z E

Annel Ramones , Jazz Solomon, Yumi Usui, Sonya Valino

Isis Davadilla, Jhey De Leon, Rigel Estabaya, Sarah Muñoz, Mark Recto

DI GI TAL M E DI A KA R I LYO N

Marlon Ecalnea, Reese Limbaga, Regina Tamondong, Bea Tan

Lois Ruth Evardone, David Joshua Tongol

M ANAGI NG P LATFO R M

Dianne Consignado, Angelica

Bianca Arellano, Joshua Lapid, Noel

Punongbayan, Agatha Ramos, Zeilina

Mendoza, Lace Solis, Gab Torres

Tandoc

Guardian, Chelsea Nicole Pineda, Kyle

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