Tuesday, May 18, 2010

Moved to Wordpress

Talim ng Araw has permanently transferred to WORDPRESS: pilibustero.wordpress.com

Thursday, September 25, 2008

Open Letter from the People of Sitio Kabute

21 September 2008


Warm Greetings!

We are indigent residents of Sitio Kabute, Brgy. Real, Calamba City composed of 150 families, which at present is facing an impending threat of displacement from our homes in view of the forced demolition order perpetrated by Metrobank.

The area has been our peaceful abode in the past three decades. We raised our families there and it’s strategic to our line of livelihood as dispatchers, tricycle drivers, vendors, and laborers among others.

But in January this year, we were alarmed by a written notice declaring our land as property of Metrobank, purportedly through a land title dated only in 2006. We are suspicious of the fact that for a long time, no party has claimed ownership to it. But due to intimidation and given our meager understanding of the law, we voluntarily demolished our homes. Left with no option to relocate but with understanding of our fundamental right to abode, we decided to regain possession of our land and settled back.

Subsequently, in the past 8 months, we faced systematic forms of harassments from private security elements of Metrobank to force us to vacate our land. But these dirty tactics only pushed us to unite and organize ourselves and defend our right to our land.

Unfortunately, last September 11, the Regional Trial Court of Calamba, through Judge Alberto Serrano handed a decision notifying us to vacate the land and ordering demolition of our homes.

Hence, at present we are faced with a legal battle, notwithstanding the fact that we are really short of finances to sustain this tough challenge in court. We‘ve already conducted protests to concerned government offices instrumental in setting up Metrobank’s claim. Anytime this week, the people of Sitio of Kabute will face a violent demolition, thus we set up a Camp Out in the area as a common place and outright defense whenever the demolition is at hand.

In this regard, we appeal for financial, material, and moral support to sustain our fight for right to land and decent homes. We are also inviting you to visit the area to further understand our plight.

We hope for your kind understanding and support.

For the people of Sitio Kabute,


Tuesday, September 23, 2008

Samyo ng Makiling

Samyo ng Makiling

Sisilo't kumawala na parang isang paslit
sa sinapupunan mong dalit ay habag
Hahayo ako sa dahilig mong katawan
kakandong sa palad ng ulan.

Sisinghot sa yelong tunaw sa hangin
na kinusot mo ng punong umugat na sa limot

Sisigla ako't mangatatayo
sa lagapak
ng iyong tila burol na unan.

Ako'y samyuhin sa iyong sabakan
ihele mo ako sa lubid ng araw
At sa tutok ng gabi ako'y pagsarhan
ng haplos mo na tungkod sa lunangan.

*alay sa hiwaga ng bundok makiling at kay dalandan.
edge 9.23.08, LB

Monday, September 15, 2008

RIGHTS v. 2 Launch


September 19, 16pm UP-CMC Media Center. Admission is FREE!

Artist's ARREST - "Awit"
Artist's ARREST - "Tula"
Bon Labora - "Warrant"
Emil Mercado - "Peace"
Ging Flores- "Luya"
J Pacena - "Left Turn"
JP Carpio - "Tao Po"
Keith Sicat - "SIlenced"
Kodao Productions - "Quenching Fire"
Ron Papag - "Rights 101"
Sinepatriyotiko - "Stop the Killings"
Southern Tagalog Exposure - "Bakwet"
Southern Tagalog Exposure - "Eduardo Serrano"
Ted Edward Ferreras - "Terorista Ka Ano?"
Zig Dulay and Recci Bacolor - "Tagu-Taguan"


National Anthem with shadowplay performance by Anino shadowplay Collective

Welcoming Remarks from College of Mass Communication Student Council

Intro: From the Producer of Rights v.2 – Southern Tagalog Exposure

Intro: HR Situatione from Karapatan – Ruth Cervantes

Film screening

Acknowledgement of present filmmakers

Reactors: Bibeth Orteza, Roland Tolentino, Doy Del Mundo, Axel Pinpin and Sarah Raymundo

Musical Performance - Cynthia Alexander

Q&A with fimmakers

Rights Background:

RIGHTS is a pioneering compilation of independently produced and human rights themed short films/public service advertisements (PSAs). Initiated originally by artists involved with Southern Tagalog Exposure and the Free Jonas Burgos Movement, RIGHTS exposes the incessant human rights hostilities in the Philippines. It is an open and continuing call for filmmakers to participate in the growing movement to defend and uphold human rights.

However, timely of its launching on September 21 last year, blatant state censorship rendered RIGHTS' non-exhibition atIndie Sine following MTRCB's X rating to some of the PSAs. Filmmakers decried MTRCB's X-rating on RIGHTS as a form of violation of freedom of expression, validating their opinion on the human rights situation in the Philippines. Yet despite the censorship, organizers and filmmakers were determined to continue to reproduce and distribute copies for the benefit of the people's right to know and reach out further to the broad mass of people.

For almost a year following the systematic state intervention, the struggle of RIGHTS' independent filmmakers for a free and relevant disposal of their craft continues. The repression of freedom of expression and worsening human rights situation only gives them more reason to produce more films and actively participate in the struggle for justice and peace.

Thus, as an offshoot to last year's unyielding and remarkable production, comes RIGHTS 2. Some 15 relatively new set of artists and artists collective from the independent film movement will display their artistic prowess and social relevance.

Monday, September 8, 2008

The Anti-Progressive Pope (repost)

Pope John (XXXIII) the initiator of the Second Vatican Council in 1962, sought to release the millennium old Church, inter alia, from the shackles of hierarchical order, bishops' authority, centralisation of power, canonical discipline and inquisition, theological and intellectual suppression.

When John Paul (II) ascended the papacy in 1978, the first thing he did was "to oppose the definition of the Church as 'a people of God,'" says Penny Lernoux, an authority on the Catholic Church.

Steeped in conservatism and the century-old orthodoxy teaching of the church, John Paul (II) has been consistent in his policy of a traditional hierarchical definition of the Church, in which the laity works under the direction of priests and bishops to achieve "truth".

Many Vatican watchers quickly noticed that "from the beginning of the John Paul (II) pontificate, he diagnosed the Church as suffering "internal weaknesses", springing from a reform process which had been underway since the middle 1960s, notes Jack O'Sullivan, a Vatican watcher for many years.

According to O'Sullivan, John Paul (II)'s answer then as now, to the perceived problem, has been a stiff dose of strong and generally conservative leadership from the centre, in order to maintain discipline all round.

Inevitably, therefore, from the early days of the John Paul (II) papacy, one of the most formidable constraints on the church's ability to strengthen its presence in the daily lives of the many Catholics all over the world, has been his insistence and persistence in restoring the authority pattern and traditional moral doctrines of the pre-Vatican (II) (1962-1965) era.

Madame Lernoux observes that the Pope's type of Catholicism is "a throw back to a Christendom when the Church was both the mediating force in secular society and the only source of spiritual salvation".

The earliest signal in the John Paul (II) papacy, that his "counter-reformation" agenda was headed for a confrontation with the progressive forces within the Church was the tensions that dominated the Vatican and Latin America Church immediately after he assumed office.

In Latin America, where the great majority of the world's Catholics live, grassroots movements and institutions were sprouting everywhere, carrying the promise of a new model of the Church, free from the Vatican domination.

A new form of liberation theology was taking shape and was threatening to engulf the entire Third World.

Began in 1968 by leading Latin American theologians such as the Peruvian Gustavo Gutierrez, Brazilian Leonardo Boff, Oscar Romero and Archbishop Dom Helda Camara, Liberation Theology spread like the harmattan in the wilderness in South America and the Caribbean to the great worry of the Vatican authorities.

The Vatican had cause to worry. Liberation Theology is a controversial school in post-Vatican (II) Council. Apart from being widespread in Latin America, it also finds its sympathisers in the Jesuit Congregation - the intellectual powerhouse of the Catholic faith.

It explores the relationship between Catholic theology and political activism in areas of social justice and human rights.

Some of the proponents in Latin America are thought to have spiced Liberation Theology with Marxist concepts and teaching.

As such, from the early 1980's, the Congregation for the Doctrine of the Faith, the Vatican office, charged with maintaining orthodoxy and order, geared to fight the proponents of Liberation Theology.

Under the guardianship of Cardinal Joseph Ratzinger, the German ultra-conservative archbishop, and the most powerful cardinal in the world, besides the Pope, the papacy began a systematic attack on Liberation Theology.

Cardinal Ratzinger pursued his work with determined vigour and, as early as 1983, he had already hand-picked his "worthy opponents" in his crackdown on the Liberation Theology, which he had critiqued as a "deviant" theology because of supposedly infusing Marxist teaching with Catholicism.

Gustavo Gutierrez, also considered the father of Liberation Theology and Leonardo Boff, the Franciscan friar considered to be its chief proponent were Ratzinger's early targets.

In 1984, Ratzinger sent the vocal Boff a letter accusing him of "theological deviations" and summoned him to Rome to defend his "challenge" to the institutional authority of the hierarchical Church.

The same year saw Cardinal Ratzinger publishing a 35 page critique of Liberation Theology, widely interpreted as "particularly simplistic and reductionist in its condemnation of liberation theology as merely Marxist and anti-authority ideology."

Boff, who was to resign from priesthood in 1992 after serving the Church for a quarter of a century, was to write that "from the end of the 70's onwards, came the return to the grand ecclesiastical discipline".

"Groups in the Vatican bureaucracy which had been defeated, but were still present in the power-structure succeeded in reorganising. They (re-enacted) the justification for the Rome-centred centralising activity.

"They projected a mythical aura around the figure of the Pope. They made him travel around the world, giving the faithful the impression that he was really the only bishop for the whole Church and each individual".

In his famous resignation letter, which he wrote to "my companion in faith and hope", and which was titled, I Changed to Stay the Same: Why I left the Priesthood, Boff described the John Paul (II) pontificate thus: "It is cruel and without mercy. It forgets nothing, forgives nothing and exacts everything."


Wednesday, September 3, 2008

Huling Lagapak ng Kandado

Inilathala ng Bulatlat
Vol. VIII, No. 30, August 31-September 6, 2008

Kumupas at kumupis ang kalendaryo
Kumalampag at ipininid ang kandado
Kumupad at bumilis ang oras
Nagasgas at numipis ang rehas
Dumatal at umalis ang lamig
Sumagad at umibis ang init
Nangutya at tiniis ang inip
Nanuya at nanikis ang inis

Walong daaan at limampu’t siyam na araw
Paulit-ulit, paikid-ikid lamang na galaw

Dalawang taon at apat na buwan
Pabalik-balik, paikit-ikit lamang na kawalan

Ninakaw, inagaw ang kalayaang inakalang
Maitatangkal sa kalaliman ng kadiliman
Ng libingan ng mga buhay at matatabunan
Ng tambak ng batas na butas
Na nauna pang maagnas at ipag-aguniyas
Ang kamatayan ng sirkerong testigo na di-bihasa
Sa kinabisang panulayan at panimbangan.
Ay! Nagkandudulas sa lubid ng kasinungalingang
Ibinuhol ng buhong na piskal, nagkandabulol
At nagkandahulog ang katwiran
Na nagiging mahika-blanka
Sa tuwing kabulaanan ang bumubulagang
Sorpresa sa kahon ng ebidensya at hindi
Kunehong puti na sana’y mabilis at malinis
Na lilinlang sa namanghang mga
Mamamayang bantay sa katarungan
Sa sala ng Hukom na nagmistulang karnabal.

Walong daaan at limampu’t siyam na araw
Paulit-ulit, paikid-ikid lamang na galaw

Dalawang taon at apat na buwan
Pabalik-balik, paikit-ikit lamang na kawalan

At sa isang iglap, walang nakakurap,
Tapos na ang palabas!

29 Agosto 2008/0358hr
Unang labanan ng rebolusyong 1896 sa San Juan
At unang araw sa labas ng bilangguan ng Tagaytay 5

Inilathala ng Bulatlat
*Si Axel Pinpin ay kabilang sa tinaguriang “Tagaytay 5” – kasama nina Riel Custodio, Aristedes Sarmiento, Enrico Ybañez, at Michael Masayes – na dinukot ng mga pulis at militar noong Abril 28, 2006 sa Tagaytay City, pinaratangang mga “rebeldeng komunista” at mahigit sa dalawang taong nakulong sa Camp Vicente Lim ng Philippine National Police (PNP) bago mapalaya nitong Agosto 27. Naging fellow siya para sa tula ng UP National Writers Workshop noong 1999.

Tuesday, September 2, 2008

VERBATIM: On good governance & the recall petition of Gov. Ed Panlilio

The recall petition is not about good governance or transparency. It is about political opportunism and personal greed. At a time the Filipino nation is in desperate need of honest leaders, officials of the President’s province are doing everything to remove one. For shame.-- Philippine Dailiy Inquirer

From PDI Editorial:

That most of the local officials of Pampanga province, especially the mayors and board members, are suddenly beside themselves with their non-negotiable demand for credible and clean leadership is not at all surprising. But their brazenness is still breathtaking. Simply put, their “campaign” is both shameful and shameless. In Filipino, “nakakahiya, walang hiya!”. Read on.