By LAYAD EKID
www.nordis.net

During the 1998 campaign of the second organic act for a Cordillera Autonomous Government, many people in the region expressed their sentiment through a very creative way – playing on the word autonomy.

Although most of them were meant as jokes their popularity must have predicted the dismal result. Filipinos, including us Cordillerans who were never colonized under Spain, are very good at expressing ourselves in jokes things we could not say straight to the face.

We do not hear much of the jokes today with the RDC (Regional Development Council) led pursuit for a third organic act. Maybe the people do not care about the issue anymore, or the RDC efforts has yet to reach the broadest number of people in which case, the august body should rethink the Domogan calendar of a third plebiscite before the 2013 election.

This maybe too early to say but could it be possible that the people had resigned to the attitude of “uway na issa (come what may)?” This friend of mine who works in government said nobody is reacting to postings on Regional Autonomy in the RDC website even if the website has an average of 20 to 30 thousand hits a month. Late last year he accordingly posted an article on Regional Autonomy culled from the RDC website to the bibaknet, the widest net discussion site for the Cordillera people, hoping to generate opinions. Only one responded to say – thank you for the link.

Or perhaps people are bidding their time and weighing their thoughts before we hear of the word play again. I hope this is the case so that the Cordillera people could not be likened to cows sheepishly following their masters – sometimes to the slaughter. As one campus speaker said, “Regional Autonomy is too important to be left for government, let us debate the issue and if we need to come to blows by the passion of our exchanges, so be it.”

Let us recall the word play. I arranged them according to what I think was their popularity. For today’s proponents of regional autonomy – I hope the lessons had been learned. Just remember, “Pikon ang di marunong tumanggap ng biro, kaya basahin niyo lang at matuto sa anumang aral nito.

“ITONOYO, ITONOMI.” From the word “tono (roast).” “Itonoyo” means you will roast while “itonomi” means we will roast.

When people were tired of hearing the promises that autonomy would accordingly bring and hearing them from braggadocio traditional politicians who are known to promise even the moon and the stars, people would say: Kunayo ah ta itonoyo dayta. Ken-itonomi topay! (You say that because it is an autonomy that will serve your interest. The second phrase was a threat to reject autonomy).

MA-ITONOMI, INTONOYON.” “Maitonomi” means “something we can roast for ourselves. Intonoyon means something you roasted already.

When proponents talked of the billions of pesos that will come to the region, and they seem to have so much to spend in their campaign, people would say: Aye, ado siguro maitonomi met dita – iwaras yon ah, wenno intonoyon (Wow, there probably is something for us there, or have you distributed it already for yourselves); or they would say to proponents: Adda ba maitonomi dita, a more discreet way of saying “adda ba pagkuarta-an dita (Is there money for us there?).”

From people who came from an autonomy information drive, you can get feedback like: Kunada nga adda ma-itonomi, cookies lang met gayam (they said there is something for us there, they just gave us cookies for a snack), that is if the participant thought there will be something to be distributed during that information drive.

“UTO-UTONOMY, UTO-UTO-NO-ME.” The root word is uto-uto, meaning to fool or make a fool of someone.

There are proponents who talked of the benefits of autonomy to the point of describing nirvana and people would say: Agasem, kasla tayo ma-uto-utonomy ditoy (Wow, looks like they can fool us). Or uto-uto-no-me as in do not fool me with that autonomy.

When proponents go to a place to talk about autonomy, there are people who would say: “Apan da kano ag-uto-utonomi idiay (they will go there to fool the people).”

“INUTO-UTONOMIM.” Depending on which side of the fence you belong, you could react to someone who talked about autonomy with “inuto-utonomi na daydiay ah (If you agreed with the speaker, this may mean: “He/She said it well (from the word uto or cook).” If your position was opposite to that of the speaker, the statement could mean: “His/Her bola was convincing (from the word uto-uto or to fool).

“UTO-NOMISSA.” When proponents invite people to a consultation, people could say “uto-nomissa” from the Kankana-ey word “uto” which relay a message of lack of interest as in “uto missa” (we are not interested about that). This could also be the response to one who asked whether you were YES or NO to the Organic Act.

“AW-TO-NO-ME.” (with emphasis on the AW and NO).” This could be a response to someome who asked you whether you were YES or NO to the Organic Act. It was just like saying trulse to a question answerable by true or false with AW being the Kankana-ey term for YES.

“AUTO-MI, AUTO-YO.” When asked about their opinions on autonomy they would say: “Magay auto-mi. Dakayo a no waday auto-yo? (We do not have a car. Do you have cars?), which was a way of saying: “Do not disturb us with that issue of autonomy.” # nordis.net

By KATHLEEN T. OKUBO
www.nordis.net

This is infectious, I am a fan of the Cordillerans’ “Kiangan Joke”.

The Lagawe mayor’s action of curtailing the “freedom of spit” in the municipal hall (on the least), is commendable. Especially in this country of people who still have the penchant of spitting out almost anywhere or anytime.

Several people, like smokers and cud makers, have acquired the habit to chew, (menmomoma) aside from tobaccco, the betel nut mix. Some have even concocted their own recipe of their favorite “chew”. But like most cigarette smokers before the anti-littering and anti-smoking law, the ‘agmommoma’ (one who chews moma – betel nut mix) has to learn and discipline oneself on the proper disposal of the waste generated from the moma chewing habit – including the shocking color it leaves for it also connotes, “dirty!”.

The local Department of Health office could help support the mayor’s well meant move. They can credibly point out that the “spit”, per se, is a reliable vehicle for the spread of harmful germs and bacteria especially the disease carrying ones. And, especially today where Nature or the environment is so depleted, that it no longer can naturally process as quickly as needed the disinfecting of harmful organisms that specifically prey on humans and animals.

So can the “clean and green” movement whose observation focus is better honed than the ordinary citizen for the cleanliness and orderliness of the town’s thoroughfares and structures. Though the betel nut chew (moma) cud is biodegradable, besides already in a pre digested state, it is yuck to the aesthetics of today’s social sensibilities besides it being the unsanitary and maybe infectious spit.

Also, the municipal halls’ and other public conveyances’ janitors will be grateful and happy for the mayor’s move for they no longer have to scrub away the attempts of the moma chewing artists to paint the public walls, floors and posts with images in shocking unsanitary red! Like they did the old Dangwa buses. As in jest have been accused of doing many years ago.

If one carries a libotan (a belt basket for the ingredients of a moma,) there should also be (a bekla) the same kind of baskette for a spittoon.

It is well, to the good of the wider community to support this humble but far reaching move of the apo, Mayor Cabigat. Matagutago taunamin.

***

Talking Peace

When there is a peace talk, that means there are two parties involved in the talk. The two opposing sides who want to end that they are opposing one another, otherwise peace will not be the agenda for the call to talk. So both sides would draw a common definition of the ‘peace talk’.

The Philippine government and the National Democratic Front of the Philippines are back to the negotiating table for the attainment of “a just and lasting peace”, and “the holding of peace negotiations must be in accordance with mutually acceptable principles of national sovereignty, democracy and social justice.”

These two panels are discussing about issues that involve the Filipino population where millions of us are counted in. It is also the peace of the people in Baguio, Benguet, Cordillera, etc. that is being negotiated here.The issue of peace is for everybody who cares about living in a community, that is secure economically, culturally and politically.

This peace negotiation is therefore also “an invitation for all stakeholders for peace to get involved in solving our country’s economic, political, cultural and moral crisis. It is an invitation that as Filipinos we cannot refuse.” # nordis.net

By REV. LUNA DINGAYAN
www.nordis.net

“In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, ‘Let there be light,’ and there was light.” — Genesis 1:1-3

Political, economic instability

No doubt, we are living in critical times. People in many parts of the world, especially in North Africa and in the Arab world are experiencing today political and economic turmoil. Long-time dictatorships and monarchial and authoritarian regimes are now being challenged by democratically oriented movements of awakened citizenry. It started with Tunisia, followed by Egypt, and now Libya, Yemen, and Bahrain. The spirit of freedom seems to be hovering over the face of the Arab world.

Unfortunately, many Filipinos are earning a living in these countries. Their repatriation would naturally result to a more serious unemployment problem in our country, and most likely there would be rise of crimes against properties, hold ups, kidnapping for ransom and other petty crimes. Many Filipino families are economically dependent on the dollar remittances of their relatives working abroad. As a matter of fact, our country’s economy is very much dependent upon these dollar remittances of overseas Filipino workers.

Political and economic instability in the outside world will indeed adversely affect our domestic economy. This is the problem we have to face due to the fact that our economy is export-oriented; even our human resources are exported abroad. Young people are educated and equipped to work abroad, rather than to develop our own economy. A genuine education should prepare, educate, and fully equipped our people to create jobs rather than to look for jobs. A genuine and stable economy is dependent not on jobs abroad, but on jobs locally created.

Ecological Crisis

Moreover, we are also in crisis ecologically. Climate changes are being experienced worldwide. The series of high magnitude tremors, first in New Zealand, and now in Japan followed by a devastating tsunami are just symptoms of a world-wide ecological crisis. We also have our own share of such destructive natural calamities in recent past. Other Asian countries, like China and Indonesia, also suffered enormously due to earthquakes and tsunamis, respectively.

In the light of the devastating earthquake and tsunami that visited Japan, followed by a possible meltdown of their nuclear plants in Fukushima, the Mayor of Tokyo commented recently that perhaps God is punishing the Japanese people for being so proud of their scientific and technological achievements. Of course, he was heavily criticized to the point that he had to express apology for his comment.

But perhaps, the Mayor of Tokyo was right. Natural calamities make us humble before God. They would make us realize that there are limits to what human beings could do. We may be the richest country in Asia; we may have the most advanced technologies and the most modern equipments. But when natural disasters strike, we are simply reduced to what we really are: human beings, creatures with limitations. Our only hope is in God who created the heavens and the earth (Gen. 1:1).

An American TV Host still managed to crack jokes which some Japanese people resented. He said that the Japanese are really advanced; instead of going to the beach, the beach comes to them!

Moral and Spiritual Crisis

Furthermore, we are also in crisis morally and spiritually. Our regard for human life has been reduced enormously. Human life has lost its sanctity and dignity. It has become very cheap. The long list of unsolved gruesome massacres, judicial as well as extra-judicial killings that happened in our country in recent past are living testimonies of man’s inhumanity to his fellow man.

The great number of big graft and corruption cases involving millions of pesos that remain untouched and unsolved would show to us how graft and corruption has become a tradition not only in the military, but in all branches of the government. People’s sense of what is right and what is wrong seems to have been lost. Christians as we are, we seems to have forgotten Christ’s injunction that our life is not consisted in what we own, but rather in what we share, not in what we get but in what we give (cf. Lk. 12:15).

Just recently, the victims of the Marcos Regime had finally received, after long years of waiting, their partial compensation for all the sufferings they experienced during the dark years of Martial Law in our country. Many of those who received the small amount said that this is not a measure of their sufferings, for there is no amount that could really compensate the pain they suffered. This is not also a measure of the guilt of the Marcoses. But rather it is proof of the guilt of the Marcoses. That’s why some of them copied and laminated their own checks before they in cashed them to serve as proofs of their sufferings, as well as reminders that never again should Martial Law be imposed in our country.

Some are saying that there are more victims of human rights violations during the Arroyo Administration than during the Marcos Regime. But why is it that people are not expressing their righteous indignations? Does this mean that they are already tired of struggling against the evils of a corrupt social order? Or, does this mean that the people have already embraced the evil system itself, and therefore have lost their sense of what is right and what is wrong, what is moral and spiritual? If such would be the case, then we are indeed, deeply in crisis as a people, morally and spiritually.

And there was light

Truly, we are living in these critical times. Our situation is like that of the Israelites when the first chapter of Genesis was written. Biblical scholars tell us that Genesis 1 was written when the Babylonians invaded and destroyed Judah and the city of Jerusalem was left in ruins. The leaders, the men, and all those who could walk were carried away as captives to Babylon. Only the old people who could not walk, the women and children were left behind. King Sedekiah was even tortured and chained and his sons were killed in his presence.

Yet in the midst of this hopelessness, the Priestly Writers declared their unwavering faith in the God who made the heavens and the earth, and said: “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, “Let there be light,” and there was light.”(Genesis 1:1-3).

The Priestly Writers believed that there is hope in the midst of hopelessness because God is the Ruler yet. God made the heavens and the earth, and He continues to make his creations always new. God will make us a way when there seems no other way. God will give us light in the midst of darkness. It is in critical times, indeed, when we realize our human limitations as well as our utter dependence to the One who created the heavens and the earth. # nordis.net