Senate Dynamics

Composition of the Senate and the Tenure of Senators
Elected senators of 2004 and 2007, term ends/ending on 2010 and 2013 June 30

Senators aligned together as the Majority Block have their names coloured Maroon.
To have a CLEAR view of the current Dynamics in the Senate Today, I also prepared a separate table considering the new landscape of political tectonics:

Senate Majority, Minority, Opposition, Administration, Loyalty and Career

Of the 13 Senators of the Opposition, only 8 voted for Pimentel and rightly so.
Pimentel is obviously being dragged into this by Ping Lacson, and whatever alliance they may have,
Lacson will surely gain the upper hand.

5 Opposition Senators sought to counter-balance the immense influence of Lacson in the Opposition by aligning themselves with Villar and the quasi-Administration block. I say quasi-Administration, because of all these Senators in the Majority today, only one Senator is sure 100% loyal to Gloria, of course, Zubiri. But that, too, might change. As the tide of opinion is surely to go against any incumbent, when the time comes for Gloria to go, would the Young darling Zubiri go out of his way to ruin what could be a luminous career ahead of him? Let the lesson of Mike Defensor work for him.



Biazon, Rodolfo G.
Angara, Edgardo J.

Pimentel, Aquilino Q, Jr. NENE
Arroyo, Joker P.

Cayetano, Pilar Juliana S. PIA
Lacson, Panfilo M.

Estrada, Jinggoy E.

Pangilinan, Francis N. KIKO

Gordon, Richard J.
Villar, Manuel Bamba MANNY

Lapid, Manuel M.
Aquino, Benigno C., III NoyNoy
elected Mayorr -x-
Lim, Alfredo S.

Cayetano, Allan Peter S.

Madrigal, Jamby A.S.

Escudero, Francis Joseph G. CHIZ

Revilla, Ramon B., Jr.
Trillanes, Antonio F., IV

Roxas, Manuel A, II
Zubiri, Juan Miguel F. Migz

Enrile, Juan Ponce

Honasan, Gregorio B. Gringo

Defensor-Santiago, Miriam BRENDA
Legarda, Loren B.


"God, forgive them, for they know not what they do." -- Akshya Upanishad

The ultimate truth is not far away, it is not distant. It is near you, close, closer than you are to yourself, but still you go on missing it.

This continuous missing has become a habit.
Unless this habit is broken, the closest remains the most distant; unless this habit is transcended, God, truth,
or whatsoever we may call it, remains just a myth, a theory, a doctrine, a belief, but not an experience.

And unless the divine is your experience, the belief is futile. It is not going to help you; on the contrary it may hinder you, because just by believing in it you deceive yourself that somehow you have known it. The belief becomes the deception.

It doesn't become an opening, it closes you. It makes you knowledgeable without knowing it; it gives you a feeling of knowledge without any intimate experience of it.

Remember, untruth is not such a great hindrance as the belief in the truth.
If you believe you stop seeking; if you believe you have already taken it for granted.
It cannot be so. You will have to pass through a mutation; really you will have to die and be born again. Unless the seed that you are dies, the new life cannot sprout out of it. Belief becomes a barrier; it gives you a false assurance that you have known -- but that is all you have got. Belief is just borrowed. A Buddha says something, a Jesus says something, or a Mohammed, and then we go on following it, believing in it. This can create such a situation within you that the distant will appear close and the closest will continue to appear distant -- it creates an illusory mind.

I have heard one Sufi story. Once it happened that a fish in the ocean heard somebody talking about the ocean, and the fish heard for the first time that there exists something like the ocean. She started to search, she started to ask and inquire, but nobody knew where the ocean was. She asked many fish, great and small, known and unknown, famous and not so famous, but nobody was capable of answering where the ocean is. They all said they have heard about it; they all said, "Sometime in the past our ancestors knew it -- it is written in the scriptures." And the ocean was all around! They were in the ocean; they were talking, living in the ocean.

Sometimes it happens that the closest, the nearest, is so obvious that you can forget it. The nearest is so near that you cannot look at it, because even to look at something a certain distance is needed, space is needed. And there is no space between you and the divine; there is no space between the fish and the ocean -- no gap. The fish is part of the ocean, just like a wave; or the ocean is just the infinite spread of the being of the fish. They are not two; they exist together, their being is joined together. The same is the situation with us.

We go on asking about God – whether God exists or not – and we argue much for and against.
Some believe, some disbelieve; some say it is just a myth and some say it is the only truth, but they all depend on scriptures, nobody has an immediate experience. When I say immediate experience I mean experience that has grown into you, or into which you have grown... intimate, so intimate that you cannot feel where you end and that experience begins.

God cannot be an object of any search; he remains the very subjectivity. You are not going to find him somewhere because he is everywhere, and if you start looking for him somewhere you will not find him anywhere. All that is, is divine. God just means the whole existence, the totality, the ocean that surrounds you, the ocean of life.

The first thing to remember before we enter into this intimate search and inquiry, into this intimate experience that people have always called God, or Buddha has called nirvana, or Jesus has called the kingdom of God – names differ, but the experience indicated is the same -- the first thing to remember is: it is not far away, it is where you are. Right now you are sitting in him, breathing in him, breathing him, through him.

This has to be continuously remembered, constantly remembered; don't forget it for a single moment, because the moment you forget it the whole search becomes wrong. Then you start looking somewhere. Maintain it; remember it continuously at least for these eight or nine days -- that it is exactly where you are. The very center of your being is its center also.

If this is remembered the whole search will become qualitatively different. Then you are not in search of something outside, but something inner. Then you are not in search of something which is going to happen in the future, it can happen right now; it is already happening. And then the whole thing becomes very relaxed. If the truth is somewhere in the future then you are bound to be tense, then you are bound to be worried, a deep anxiety is bound to be there. Who knows whether it will happen in the future or not? The future is uncertain; you may miss it -- you have been missing so long. But if the divine is here and now, the very existence, the very breath, the very you, then there is no uncertainty, then there is no worry, no anxiety.

You may have missed him for so many many times, but really you have never missed him because he has always been hidden there, waiting for you to turn within. You have been looking outside, you have been focused on the objective world, and that which you are seeking is hidden within, it is your subjectivity.

God is not an object; God doesn't exist as an object. Whatsoever theologians say, they are absolutely wrong – God doesn't exist as an object. You cannot worship, because he is hidden in the worshipper. You cannot pray, because he is hidden there from where the prayer arises. You cannot seek him without, because he is your within-ness.

The first thing to remember is this, because if it is remembered then the whole effort becomes qualitatively different. Then you are not going somewhere, then there is no hurry, then there is no impatience. Rather, on the contrary, the more patience that happens to you, the easier becomes the search; the more you are not seeking him, the closer he is to you. When you are not seeking at all, when you are just being, not going anywhere, after anything, you have reached, the thing has happened. This search is going to be qualitatively different. This search is, in a way, a no-search; this seeking is, in a way, a no-seeking. The more you seek, the more you will miss. If he was far away then it would have been alright. He is here, he is now. This very moment God is happening to you, because you cannot be without him.

So don't be in a hurry and don't be impatient. There is no goal; the very effort is the goal. We will not be meditating to gain something, to achieve something; the very meditation is the goal. Meditation is not a means, it is the end. So don't force yourself; rather, relax. Don't run after something, some ultimate, some God, some x, y, z; rather stand still. The moment you are in a total standstill you have reached. Then there is no more. And this can be done any moment. If you understand, this can happen this very moment. God is life, God is existence, God is the case.

BUT there are problems; theologians have created them.
The first problem they have created, and because of which this remembering becomes impossible -- “ to remember that you are already divine becomes impossible" -- is a very deep condemnatory attitude. You go on condemning yourself: you are the sinner. They have created guilt in you. So how can a sinner be, right this very moment, the divine? He will have to get rid of the sin; he will have to suffer for his sins, and time will be needed. He will have to pass through purifications, and only when he has become holy, a saint, will he have a glimpse of the divine.

Particularly in the West, Christianity has given everybody a deep guilt complex. Everybody is guilty -- not only about your own sins that you have committed, but also about the sin that Adam committed in the very beginning. You are guilty for it. You carry a burden, a long burden of guilt, so how can you think, imagine, conceive, that right this very moment God is happening to you?
The Devil can happen, can be
imagined, but not God. You can think of yourself as the Devil but never as the divine. This creation of a guilt complex was needed not for you, but for religions. Their business can continue only if they create guilt in you. The whole business of religion depends on the guilt feelings that they can create in the masses. Churches, temples, religions exist on your guilt. God has not created them, your guilt has created them. When you feel guilty you need a priest to confess to; when you feel guilty you need someone to lead you, to purify you.
When you feel guilty you have lost your center -- now somebody can lead you.

You can become a follower only when you have lost your center. If you are right in your center, no question of following arises. You can become part of a crowd only when you are not yourself. So you belong to Christianity, or Hinduism, or Mohammedanism -- these "belongings" are simply guilt feelings. You cannot be alone. You are so guilty you cannot rely on yourself, you cannot depend on yourself, you cannot be independent. Somebody, some great organization, some cult, creed, is needed, so under its blanket you can hide, and you can forget your guilt.

This is the second thing to remember: don't condemn yourself, otherwise nothing can be done. Don't reject yourself, don't be an enemy to yourself. Be loving, be friendly, and accept whatsoever you are. I am not saying that there is nothing wrong in you. I am not saying that you don't need any transformation. You need it, there are many wrongs, wrongs done in your ignorance of who you really are.

When you commit a mistake you don't condemn yourself, you try to understand why you committed it. The mistake is condemned but not you. When you call it a sin, you are condemned -- you are wrong, not an act.

Your acts may be wrong, but you are not. You are totally accepted as you are.

Your being is the highest flower that has happened to this earth. You are the salt of this earth.
Howsoever erroneous, you are the very glory of existence.

Remember this: I accept you and I want you to accept yourself.

Not that there is going to be no transformation, but that only through this acceptance transformation becomes possible. Once you accept your being there is no suppression, once you accept your being the whole being comes into consciousness. There is no need to hide and to push some parts, fragments, into the darkness, into the unconscious.

The unconscious is a by-product of Christianity. There is nothing like the unconscious. If you accept yourself, your whole mind will be conscious. If you deny, reject, condemn, then the condemned parts will move into darkness.

Not that they will not act now, they will act more, but their action will be now hidden, perverted, disguised.
It will not be apparent, it will take a hidden course.

You cannot face it directly but it goes on working.

The unconscious is created by guilt.

Once you accept that there is no unconscious, the barrier has gone, the boundary disappeared, and the conscious and unconscious become one -- as they are really, as they should be. And when your conscious and unconscious are one you can meditate, never before it. Once your inner divisions disappear, once you become one inside, a deep silence descends upon you, a great blissful moment is reached -- just by the disappearance of the boundaries, divisions, fragments.

When you become one you become healthy; when you become one you feel a silent wellbeing. Moment to moment you feel grateful to existence, a gratitude happens to you, and this gratitude I call prayer. It is not a prayer to some god. This gratitude is an inner attitude towards existence which has given you life, love, light; towards this existence which has blessed you in millions and millions of ways, and which goes on showering upon you more and more blessings -- but a unity is needed within.

So this is the second point to remember: don't feel guilty, don't feel that you are wrong. If you were wrong you would not have been. You are there because God wants to preserve you. You are there because God loves you. You are there, that's why the whole existence supports you. You are there because you are worth the trouble. Accept yourself, have a loving attitude towards yourself.

Jesus says somewhere:

"Love your enemies as yourself."

But no one loves himself, so how can you love your enemies as yourself?
You simply hate yourself.

If you love yourself, to me you have become religious.
And a person who loves himself, only he can love others;
a person who hates himself deep down cannot love anybody.

There should be no division, not within you, not in the community of human consciousness.
The Mission of our Lord Jesus Christ is a Mission of Love and Unity.

Accept who you are, as you would accept your enemy. Only then can there be forgiveness,
when we have stopped condemning each other and ourselves.

If you cannot love yourself how can you love anybody? If you cannot accept yourself how can you accept anybody? So your so-called saints who go on condemning themselves, they go on condemning the whole world – they are condemning everybody. The moment they condemn themselves they condemn the whole world. You are the nearest; if existence in you is condemned, then how can you accept existence that is far away from you, existing in others? No guilt, no condemnation.

"God, forgive them, for they know not what they do."

Wrongs are there, but those wrongs are not in your being but in your doing;
in your acts, not in you. And your acts are wrong because you are not aware.

Those wrongs exist because you are not alert.
Those wrongs exist because you are not alert to the Divine Consciousness which is in you.
Drops of Divine Consciousness is asleep in you, fast asleep;
sometimes you can even hear the snoring -- fast asleep.

My effort in this camp is to wake that Consciousness, to disturb the inner sleep, to help him awake. It is not condemnatory. And once you start being alert, you have started being different. Perfectly aware, you are reaching to yourself; perfectly aware, you are in nirvana, in the kingdom of God.

The third thing to remember: in this camp we will be doing many things,
many techniques, many methods, but hidden behind every technique and
method is the basic thing and that is, search for awareness, search for more
consciousness. So whatsoever you are doing here, remain alert, remain
conscious, remain a witness. Doing meditation remain conscious, remain a
witness. Doing meditation, dancing, doing kirtan and singing, remain alert,
don't become unconscious.

Whatsoever is happening, a center within you goes on looking at it, a center remains a watcher. Your body may be going mad, your body may be jumping, shrieking, screaming, your mind may have become a whirlpool -- but a watcher remains. Go on constantly remembering that you are watching,
because that watcher is the thing. That watcher has to be brought more and more into force. So while your body is doing many things, your mind is doing many things, one thing deeply hidden within you goes on looking at it all.

Don't lose contact with that.


thus, I share what I discovered, an English Discourse

Vedanta: Seven Steps to Samadhi

Talks on the Akshya Upanishad

Talks given from 11/01/74 pm to 19/01/74 pm



Scientiam Astrale Sinica per Natalis mea

Birth Date: September 15, 1984
Birth Hour: 20

Your Chinese Astrology Signs:

YearWood Rat
MonthWater Rooster
DayWater Rat
HourMetal Dog

Table of Contents
Section 1 --- General Information
Section 2 --- The Five Stages of Life
Concluding Remarks
Appendix: Chinese Astrology -- An Overview
Appendix: The Chinese Calendar

Section 2 --- The Five Stages of Life

The five stages of life are Birth, Youth, Maturation, Adulthood, and Retirement. These represent the time from conception to the beginning of formal education, the years of formal education (not including going back to school later in life), the period of full transition to adulthood, the mature stage of adulthood, and a person's later years. Before addressing how you fare in each of these periods, here is some general information on the Rat:

The Rat's carefree style and willingness to test the boundaries of their environment fit in perfect with childhood. These are thus likely to be happy and exciting times for you. Your likely propensity to take risks shouldn't get you into too much trouble, as your responsibilities are not that great at this stage of life.

You could find your middle years to be trying times. Life is not a game any more as it was in childhood. It is likely that you will experience some failures due to the relatively frequent risks you take. If you're an entrepreneur, bankruptcy is a definite possibility. A failed love affair is also more than a little likely.

In the end things usually turn out well for Rat-sign people. At least one of your schemes for making money should bear fruit and result in a comfortable life. Peace and happiness are yours if, during the years, you learn how to harness and channel your restless, mental activity into pursuits that bring you pleasure and relaxation.

In the following discussion you will often come across the term, chi. This concept is very important in Chinese thought. What you need to know is that it refers to your energy level or life force.


The first stage of life, includes the time beginning with your conception and lasting until you begin your formal education, that is, to about age five or six. Since you can't do a whole lot crawling around in your crib, some of the following comments pertain to your potential rather than what you might achieve at this time.

This is an extremely low chi period for you. You will find it difficult to take advantage of opportunities and to deal with problems. This makes for a rough start in life and could lead to slow development.

By the way, normal, strong and weak in this context refer to your chi. Think of chi as energy or life force. This can vary significantly throughout your life and has a major impact on your ability to achieve your goals at each stage.

Fire rules this stage, which is also under the influence of Recognition. Normally this suggests respect, if not renown, deriving from service to your community. Here it may portend the future. This is a very weak indicator, however, given an absence of Fire in your chart. Also, your sense of self worth is vulnerable and could be hurt if you are not given a lot of encouragement.

You should also know that elements in combination can be either constructive, as in this order: Wood, Fire, Earth, Metal, Water, Wood, etc., or destructive, Wood, Earth, Water, Fire, Metal, Wood. Adjacent elements in the first list are favorable and those in the second unfavorable.

Your ruling element, Wood, is also the natural element for this stage of life. This is the most favorable possibility. Furthermore, this situation exists at each stage, thus ensuring you benefit from the various forces operating at different times in your life. It can more than make up for a low, element rating.

i wonder if somebody can buy me this reading? upgrade now for only $19.95 14.55


Tagalog: through the Centuries


by Michael L. Tan

19thcentury-2.jpg (26731 bytes)

How did Tagalogs count in the 17th century? You’d think, well, just like we do today: isa, dalawa, tatlo, etc.

That commonsensical answer is only partly right. I checked the Vocabulario Tagalo, a Tagalog-Spanish dictionary dating back to 1624 and found the numbers were pretty much the same except for some variations in spelling (“dalaua”, “ualo” and “sampouo”).

Besides these spelling variations, the dictionary did reveal other differences. It didn’t occur to me, until I read Vocabulario Tagalo, why we say “labing-isa” for 11. To create numbers beyond 10 in old Tagalog, you used the suffix “labi-“, which means “more than”. So, “labin-isa”, or the number 11, means “one more than 10” while “labin-walo”, “eight more than 10” gives us 18. It gets more complicated when you get to the hundreds but the early Tagalogs managed that quite well. Labi sa daan isa was “one more than one hundred” or “101”. Count on to “labi sa daan sampouo” for “110” then draw a deep breath to say “labi sa daan labin-isa” or “eleven more than a hundred”.

I’m going to stop counting here and explain what I’m trying to do. I had to give a talk the other day at the Filipinas Heritage Library on the evolution of Tagalog and while doing background research I realized so little had been written about how Tagalog has evolved across the centuries. What has been written appears in inaccessible academic journals or books so I thought of doing a summary in non-technical language.

Why bother to trace origins, you may ask? Well, because it’s National Language Week and the national language, like it or not, is Tagalog-based. A more important reason though is that by understanding the origins and evolution of Tagalog, we’ll see how it’s always been a rather cosmopolitan language, borrowing words left and right. This extensive borrowing means a search for “pure Tagalog” (or “pure Filipino”) will be futile and silly.

Let me point out we shouldn’t get an inferiority complex because of this penchant for borrowing words. Languages are like living organisms, their vigor coming from interactions with other languages. English itself is a hybrid language filled with loan-words from all over the world, reflecting how original English speakers explored and colonized the world.

This takes us to the third, and most important reason for tracing Tagalog’s, or any language’s, origins. A language’s evolution tells us of the kinds of social and political relationships within one culture, as well as between cultures. I’m not referring to colonialism alone. We’ll see how linguistic analysis can shed light on what day to day life was like among early Tagalogs.

Linguists are able to draw family trees of languages, and determine which ones are older, by comparing words, across languages and across time. In recent years linguists have started working with geneticists – putting linguistic data together with information about the DNA of different groups may give us a family tree that accounts for both biology and culture. But that’s for a column maybe five years from now. Let’s concentrate now on what we know about Tagalog.

Linguists classify Tagalog as part of a huge Austronesian (or, to use an older term, Malayo-Polynesian) family with more than 1200 living languages. The earliest Austronesian families probably emerged out of New Guinea and then spread out across a large geographical area.

Today, Austronesian languages are found from Taiwan in the north down to New Zealand in the south. Austronesian languages stretches eastward across the Pacific, to include the Hawiian islands and on to Rapa Niu (Easter Island) off the coast of Chile. West of the Philippines, we don’t find Austronesian languages except, curiously, on the island of Madagascar off the coast of Africa, because many centuries back, the island was settled by people originally from what is Indonesia today.

The Austronesian family has several branches, including a large Philippine division with more than a hundred languages. (The Summer Institute of Linguistics, a missionary group that specializes in translating the Bible, counts 171 languages, excluding dialects, for the Philippines.) The number of languages reflects our tendency toward “tribal fission” – early settlers were nomadic and constantly splitting into new groups. When two groups are isolated from each other – often by geography as in the case of the Philippines with our islands and mountain ranges -- they develop new words, diction, accents and intonation, grammar.

Intially, the variations may be minor – for example, the difference between Manila Tagalog and Batangas Tagalog – which means we now have separate dialects. Eventually, however, the differences become more radical, making it difficult for two groups to understand each other, as in the case of Cebuano and Tagalog. We now have two separate languages rather than just dialects.

Tagalog is a fairly young language, not more than a thousand years old. It belongs to a “Central Philippine” group, bearing more similarities with languages in the Visayas than those of Luzon (e.g., Ilokano and Kapampangan). Linguists say the Visayan languages are older than Tagalog so we can conclude that today’s Tagalogs are descended from settlers who originally came from the Visayas. Eventually, the settlers’ Visayan-based language evolved into Tagalog, new words being coined, others borrowed from the settlers’ new neighbors, for example the Kapampangan.

Through the centuries, Tagalog absorbed many words from other non-Philippine languages, reflecting the extensive contacts that came with trade and, later, colonization by Spain and the United States. We’ll continue with this linguistic tour next Tuesday but here’s something to keep you busy – how would a 17th century Tagalog have said “722 million dollars”, the amount of money Ping Lacson and Erap are said to have salted away in the States?

Note: This article was sent by Mr. Tan via e-mail to nmorada@niu.edu after a follow-up request after Part II of this article (below) first appeared on the online edition of his column in the Philippine Daily Inquirer dated 28 August 2001.

Back to Top


by Michael L. Tan

19thcentury-7.jpg (30711 bytes)

LAST Thursday, we began a tour of Tagalog through the centuries, tracing its origins and evolution.

Toward the end of the article I asked readers to guess how a 17th century Tagalog would say "722 million dollars"--the amount allegedly salted away in overseas bank accounts by Sen. Panfilo Lacson and Estrada.

While several readers wrote in asking for more specific information about Tagalog’s evolution, no one attempted to answer the 722-million-dollar question.

I suspect many got it right with the start--pitong daang dalauamput dalaua--properly spelled in the old style, but were stumped with "million" and "dollars."

If we rely on the Vocabulario Tagalog of 1624, a Tagalog-Spanish dictionary, it seems there were no words yet for "dollars" or "millions" at that time.

Nevertheless, the Tagalogs did seem to have words for rather large numbers: libo for thousand from the Malay ribu, and the Sanskrit words lacsa for ten thousand and yota for hundred thousand. (Yota originally meant "million" in Sanskrit but somehow got devalued when it was incorporated into Tagalog.)

Those terms for numbers are among the many loan-words Tagalogs took in from diverse languages.

There are many reasons people borrow words from other languages. Often it is a simple matter of cultural contact, often because of trade.

New goods, especially food items, come with new names. Other cultural exchanges may be more profound, involving science, religion and philosophy.

In the case of the Philippines, colonialism added another dimension to language, the dominant cultures bringing in or even imposing new words.

Let your imagination run wild now. Think how 16th century Tagalogs would have expressed their sorrow over a shattered relationship.

A commoner would have sighed, "Kay lungkot!"--lungkot being a hoi-polloi Kapampangan-Tagalog word. A datu’s daughter would have etched out a poem on bamboo, expressing her sorrow in Malay-tinged Tagalog: "O dusa! O dukha! O dalita! O dalamhati!"--all four words derived from Malay.

A datu’s daughter could have visited Brunei, with which Manila’s aristocracy had close ties, and picked up words from Malay, considered a high-status language at that time. "Dalamhati" was only one example, the intensity of sadness expressed by two Malay words: dalam (inside) and hati (heart, although it can also mean liver).

Note that luwalhati, a feeling of euphoria, is generated from the Malay luwar (outside) and again, hati.

Words have a life of their own, sometimes changing meanings as they move from one culture to another.

"Dalita" was originally derived from the Sanskrit dhrta (borne), becoming the Malay derita (to endure) and dalita in Tagalog, where it means great suffering.

The association with suffering produced extended meanings in Tagalog: dalita and dukha, both Malay-Sanskrit words for suffering, are also used to refer to poverty and the poor.

The Malay and Sanskrit words that entered Tagalog related to philosophy and religion. They were also languages of learning, as we see in the borrowing of the numerical terms I mentioned earlier.

Terms like lacsa and yota suggest that we conducted a lot of trading with our neighbors in what are today Malaysia, Brunei and Indonesia.

Later, Arabic traders entered the region, bringing in not just material goods but also Islam, and new words. To give just one example, aqala, Arabic for intelligence, was transformed in Tagalog into "a concept, a notion, a hunch."

Curiously, some Arabic words may have come to us from the Spaniards, who themselves were once colonized by the Arabs.
Thus, the Arabic kafir, for an unbeliever, became the Spanish cafre for a savage and eventually became kapre, a mythical giant.

The Hokkien Chinese, who didn’t just come in as itinerant traders but often stayed on, introduced hundreds of other terms into Tagalog covering more mundane items and activities from food (siopao, tokwa, petsay) to household products (bakya, siyansi) to gambling (huweteng) and trading (suki, pakyaw).

Under colonial rule of the Spaniards and the Americans, Tagalog went through even more modifications. Hundreds of Spanish words entered Tagalog, their system of counting (uno, dos, tres, as revived recently by singer Ricky Martin) often displacing the earlier Tagalog system.

Some Spanish words we adapted as is but many others mutated, both in form and in meaning. Como esta became kumusta; hacer caso (de), to pay attention to, became asikaso.

We borrowed the Spanish pobre, meaning poor, but spinned off another word, pulubi, to mean a beggar, to whom we give alms or limos, originally alimos in Spanish.

Then there’s English, which we’ve been using in the last 100 years because of the American colonial period and, today, because it is a new global prestige language.

Listen to people speaking Tagalog in the streets and you’ll hear many English connectors--"so," "but" "and then"--as well as the occasional "shit" (or "syet") when discussing our senators’ latest "gimik."

People sometimes complain that we are captives of a colonial mentality, relying too much on English. But another perspective, often expressed with alarm by Americans and English, is that we’re colonizing the Queen’s English, gobbling up words and regurgitating them in new forms.

Just look at how English nouns have been transformed into Tagalog verbs, complete with conjugation (nag-text, mag-che-chess, makikipag-Internet).

Languages evolve because of cultural contacts, people meeting as tourists, traders, teachers, whatever. It’s not just a matter of the Tagalog language borrowing words from the world. You just wait and see.

Courtesy of the many Filipina yayas caring for the children of the world, someday we just might hear a British prime minister ordering Parliament to come to "votation"--but only after very properly offering a 10-minute break for people to go to the ‘‘See Ah.’’

Philippine Daily Inquirer Online edition
28 August 2001


the Player?!

Well, i really cant believe it,
but I actually got this grade from okCupid!

never thought of myself as such

The Playboy
Random Gentle Sex Master (RGSM)

Clean. Smooth. Successful. You're The Playboy.

You're spontaneous, and your energy is highly contagious. Guys therefore find you fun to be around, and girls find you compelling. You have lots of sex, and you manage it all without seeming cheap or being hurtful. Well done. You probably know karate, too.

Your exact male opposite:
The Mixed Messenger

Deliberate Brutal Love Dreamer
It's obvious to us, and probably everyone else, that you're after physical rather than emotional relationships, but you're straight up with potential partners. And if a girl you want isn't into something casual, it's no big deal. You move on. BEFORE sleeping with her. Usually. At least you try to. Such control is rare.

If you're feeling unfulfilled, maybe you should raise your standards. New conquests will only be satisfying if there's a possibility of rejection.


CONSIDER: The Dirty Little Secret (DGSM), The Nurse (RGSD)

Link: The Online Dating Persona Test @ OkCupid - free online dating.
My profile name: : nimbosa

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