Green Light Manila Standard Today Dr. Emiliano T. Hudtohan September 29, 2014
Today, I write about the two generals of the Brothers of the Christian Schools. The first is a Superior General who leads globally the largest lay religious educators in the world. The second is a Councilor General who is responsible for the operations of the Brothers the Asia Pacific region.
Global leadership
At the Lasallian Charism lecture series of Br. Michael Broughton, FSC at De La Salle University, Manila, he flashed the image of Br. Robert Schieler, FSC, the newly elected Superior
General of the Brothers at the 45th General Chapter in Rome on May 20, 2014. He became the 27th successor of St. John Baptist de La Salle, founder of the Institute. Previously, Br. Bob served as General Councilor for the Lasallian Region of North America (RELAN) in Washington, D.C. Before this, he was the Director of Education for the Brothers’ United States-Toronto Region, directing the national educational formation programs for teachers and Brothers in the 104 Lasallian schools. He was Executive Secretary of the Regional Education Board and the Lasallian Association of College and University Presidents. Br. Robert also served for seven years as Auxiliary Visitor and Director of Education for the Baltimore District.
A native of Philadelphia, he served in the Philippines for 13 years in a variety of administrative positions, from Assistant Principal to Superintendent of Schools. Resilient character
Before I left the Institute in 1978, I was privileged to be Br. Bob’s confrere at La Salle Academy, Iligan City where he taught catechism and history subjects. And he was very popular and well-loved because he was a brother to them inside and outside the classroom. The Lasallian concept of education then was developing personal relationship with the students through sports and co-curricular activities, aside from regular classroom engagement.
His physical endurance clearly showed his character under difficult and trying circumstances. He had an on and off bout with amoebiasis. Thus, he chose to sleep on a reclined rattan folding sofa to jump-start his position and race for the comfort room. Our tap water in those days came from an underground stream. Br. Bernie Oca, FSC, Br. Emilio Villarosa, FSC and I appeared to have developed a natural immunity against waterborne amoeba. But for Br. Bob, it was a different story. And so, he lived a life of physical discomfort.
That early, as a missionary with temporary vows, he already showed signs of physical resiliency. This resiliency is a hallmark of his character as a supervisor of De La Salle schools in the Philippines, a scholar of European history, a doctor of education, Auxiliary Visitor of the District of Baltimore, Director of Education of USA-Toronto Region, Visitor of his district and General Councilor for the Lasallian Region of RELAN of USA and Canada.
Regional leadership
Br. Ricardo Laguda, FSC was elected Councilor General the 45th General Chapter in Rome. Part of his portfolio is to manage the De La Salle Brothers of Pacific Asia Regional Conference (PARC).
Previous to this, he was appointed the 4th University Chancellor in 2010 and officially installed as the 22nd President of De La Salle University in 2012. In 2006, he was assigned to De La Salle Canlubang to serve as Interim President. In 2007, he concurrently served as the President of the Jaime Hilario Integrated School-La Salle in Bagac, Bataan and De La Salle Araneta University in Malabon.
As a young novice Brother, his guru was Br. Armin Luistro, FSC. Later, he became a novice master himself. Br. Ricky has a Master’s degree in religious education and a PhD in educational leadership and management. He studied at Harvard University to prepare him for his executive position at various De La Salle universities and his leadership as President of De La Salle Philippines.
According to the 2401 Newsletter, Br. Ricky’s presidency was marked by rapid growth and he left a legacy of Lasallian excellence and service: 23 percent of DLSU students on scholarship as of Term AY 2013-2914, 12 undergraduate programs with Level 4 accreditation, 9 CHED centers of excellence as of 2014, 5 major infrastructure projects launched in 2014, 2 UAAP general championship titles and 1 PAASCU institutional accreditation.
Lasallian family partnership
When Br. Armin Luistro, FSC became the Brother Provincial, meaning he was in charge of the De La Salle Philippine District, he made a historic move to insure a sustainable pursuit of the educational mission of St. John Baptist de la Salle in the Philippines. In 1999, he called for a District Synod to establish partnership with the Brothers’ lay educators.
This event is essential in understanding of the message of Superior General Br. Bob Schieler who said, “I know that anything that can be accomplished will be done only because of the great Lasallian family that we are all.” This statement is most significant in the history of the Brothers of the Christian Schools because it was predicted by Br. Gabriel Moran, FSC that religious life is “dead”. As this unfolds lay men and women are called upon to carry out the educational and evangelical mission of the Church.
The Lasallian family Br. Bob refers to is a partnership of the Brothers with the lay educators. In 1999, Br. Armin Luistro, FSC, then Brother Provincial, convened the First Philippine Lasallian District Synod. That synod was unique because the Brothers stayed at the background and their lay partners were given the upper hand to fashion the direction of the District in the Philippines. A Lasallian Partners Council of Convenors was formed to “partake in the decision-making and implementation of the propositions proposed by the Philippine Lasallian Convocation Commission.
A new vision
My logical formula then was: John Baptist de la Salle, a priest, founded a lay religious order with vows of poverty, obedience, chastity, teaching the poor gratuitously, and living in association with each other. Today, the Brothers, who are not priest but with vows, are creating a new ‘order’ of lay men and women who have no religious vows at all. The age of lay apostolate in the 21at century as announced by the Second Vatican Council is now.
The call for the most ordinary Christian is to truly share in the mission of the Church, which was once relegated to the priests, nuns, and the brothers. Thus, the fate and future of the Church is now entrusted in the hands of the lay apostles.
In preparation for the visit of Pope Francis to the Philippines in January 2015, the Catholic Bishops Conference of the Philippines (CBCP) declared the Philippines “A Nation of Mercy and Compassion.” The CBCP is encouraging the faithful to be in communion with Pope Francis, the apostle of the poor.
On February 26-28, 2015 De La Salle University will host the 9th International Conference on Catholic Social Thought (CST) and Business Education. It is apropos that the DLSU Management and Organization Department, “the heart and soul of management,” is the lead organizer because it also seeks to “bridge faith and management practice.”
These two upcoming events have one thing in common; the poor are included in their agenda. This article is not a discussion on the political-economic dimension of poverty alleviation. I wonder if poverty rate that has slightly improved from 26.3 percent in 2009 to 25.2 percent in 2012 can grow faster if the theological-cultural issues are addressed.
From a theological-cultural perspective, I believe the misinterpretation of ‘charity and poverty’ in Philippines was shaped by our 400 years of Catholic experience. The foregoing commentary I do as a Lasallian with a doctorate in religious and values formation from DLSU.
Church of the Poor
More than two decades ago, the Second Plenary Council of the Philippines (PCP II) declared the Philippine Catholic Church as the Church of the Poor. Fourteen years later, Bishop Bacani admitted in the East Asian Pastoral Review (2005) that “The Church [of the Poor] in the Philippines has, to our shame, also remained unchanged in some respects. Due to weakness in formation and education, the lack of defined diocesan pastoral directions and programs, and deficiencies in structures, many prescriptions of PCP-II have not been implemented.”
For example the Church of the Poor calls for “Pastors and leaders who will learn to be with the poor, work with and learn from, the poor…and tilt the center of gravity of the entire community in favour of the needy” (PCP II, 125-361).
Bacani concluded, “In order to make authentic our commitment to becoming a Church of the Poor …we shall seek to liberate ourselves from mentalities, values, behavior and lifestyles that discriminate against the materially poor. We shall listen to them and with them create conditions in which they are heard and can enjoy the blessings of God’s creation.”
Collateral damage
The many wonderful blessings that Catholicism brought to the Philippines can not be denied. But the collateral damage it has done to our pre-Spanish [Maharlikan] culture is a historical fact and the current ‘Catholic charity-poverty’ practice poses as an obstacle to our national poverty alleviation programs.
Poverty is misinterpreted and is reinforced by the idea of ‘vow of poverty’ as a sacred and solemn promise to renounce material wealth. The vow itself is a virtuous act, but the avowed Catholic renunciation of material well-being has led to a misunderstanding of poverty; it does not drive the poor to be sustainably prosperous and abundant.
The gospel proclamation of ‘Blessed are the poor’ for theirs is the Kingdom of Heaven further reinforces the notion of poverty as an ideal physical state in exchange for a future reward. On the other hand, charity as a Catholic virtue motivates a believer to give because God is glorified by helping the poor.
At the time of Cardinal Gaudencio Rosales, Archbishop of Manila (2003-2011), he established the Pondong Pinoy and there is at the chapel entrance a boy in tattered clothes with an out-stretched palm begging for alms is displayed for coin-drop. The charitable act is focused on the mendicant receiver. This image is etched in the heart of the giver. The poor is helped through alms but will remain such.
Grassroots development
Our Maharlikan root and Catholic faith resulted to a Filipino that is neither Maharlikan nor Catholic, a demonstration of a process in Emergenetics (Browning and Kagan), where nature and nurture produce a genetic mestizo who is a folk-Catholic (Belita), a split-level Christian (Bulatao), and an inculturated believer (PCP II, 219; de Mesa; and Mercado).
In all these, charity and poverty are interpreted according to the notion of a Filipino believer. Charity as a virtue is giving, giving makes one mabait and maawain. Poverty as virtue is perceived by the receiver as relying on God’s providence and the people around who are an extension of His goodness and mercy. The cycle of dependency spirals and the backbone of poverty is nowhere to be broken.
The 2015 visit of Pope Francis provides a neo-revival of the age old spiritual works of mercy. CBCP announced that “The most distinctive way to prepare spiritually for the coming of Pope Francis is for the Philippines to become a people rich in mercy…trust in God’s mercy is part and parcel of our traditional Filipino Christian culture.” Thus, the faithful are asked to make an act of mercy such as giving food to a hungry beggar and alms to the poor. The PCP II calls for transformation in 1991 is revived with the coming of Pope Francis. Alms giving in the Church of the Poor continues to operate in a paradigm of co-dependency that is spiralling towards total dependency.
Damage control
I presume Catholic businessmen are now enlisted to practice their craft not only as a profession but as a vocation. Should the interpretation CST continue to be anchored in false hermeneutics of these two Catholic virtues, the cycle of poverty will continue and future corporate social responsibility (CSR) programs will jeopardize the empowerment of the poor.
There is a danger that philanthropic giving (CSR) will reinforce the mendicant posture of the poor beneficiaries. Utmost care must be exercised even with corporate social initiatives (CSI) so that community needs are addressed in enterprise development.
If enterprise development from the bottom of the barrel [among the poor] is to be established the models of Kotler’s corporate shared value, Orly Buenviaje’s community organizing, Nenita Cura’s community organizational development, and Mary Jean Netario Cruz’ social optimum development will be useful in viewing poverty alleviation from the perspective of the poor community.
Collective consciousness
The Catholic Church, as articulated by Pope Francis in Evangelii Gaudium is challenged to put forward a 21st century hermeneutics on what charity and poverty are supposed to be. The 9th International Conference on CST and Business Education is an opportunity to “bridge faith and poverty” by linking global CST with local Philippine poverty issues, and in particular empower the Church of the Poor here and now.
My prayer is that a collective Catholic consciousness based on a renewed understanding of “charity and poverty” and of “mercy and compassion” will liberate the Church of the Poor. Our Maharlikan DNA was enriched by our Catholic heritage and together they drive our relationship with the poor. Charity, poverty, mercy and compassion are human values of a virtuous person. They have a physical and metaphysical dimensions which, when properly understood, will lead us to an authentic hermeneutics of CST.
In preparation for the visit of Pope Francis to the Philippines in January 2015, the Catholic Bishops Conference of the Philippines (CBCP) declared the Philippines “A Nation of Mercy and Compassion.” The CBCP is encouraging the faithful to be in communion with Pope Francis, the apostle of the poor.
On February 26-28, 2015 De La Salle University will host the 9th International Conference on Catholic Social Thought (CST) and Business Education. It is apropos that the DLSU Management and Organization Department, “the heart and soul of management,” is the lead organizer because it also seeks to “bridge faith and management practice.”
These two upcoming events have one thing in common; the poor are included in their agenda. This article is not a discussion on the political-economic dimension of poverty alleviation. I wonder if poverty rate that has slightly improved from 26.3 percent in 2009 to 25.2 percent in 2012 can grow faster if the theological-cultural issues are addressed.
From a theological-cultural perspective, I believe the misinterpretation of ‘charity and poverty’ in Philippines was shaped by our 400 years of Catholic experience. The foregoing commentary I do as a Lasallian with a doctorate in religious and values formation from DLSU.
Church of the Poor
More than two decades ago, the Second Plenary Council of the Philippines (PCP II) declared the Philippine Catholic Church as the Church of the Poor. Fourteen years later, Bishop Bacani admitted in the East Asian Pastoral Review (2005) that “The Church [of the Poor] in the Philippines has, to our shame, also remained unchanged in some respects. Due to weakness in formation and education, the lack of defined diocesan pastoral directions and programs, and deficiencies in structures, many prescriptions of PCP-II have not been implemented.”
For example the Church of the Poor calls for “Pastors and leaders who will learn to be with the poor, work with and learn from, the poor…and tilt the center of gravity of the entire community in favour of the needy” (PCP II, 125-361).
Bacani concluded, “In order to make authentic our commitment to becoming a Church of the Poor …we shall seek to liberate ourselves from mentalities, values, behavior and lifestyles that discriminate against the materially poor. We shall listen to them and with them create conditions in which they are heard and can enjoy the blessings of God’s creation.”
Collateral damage
The many wonderful blessings that Catholicism brought to the Philippines can not be denied. But the collateral damage it has done to our pre-Spanish [Maharlikan] culture is a historical fact and the current ‘Catholic charity-poverty’ practice poses as an obstacle to our national poverty alleviation programs.
Poverty is misinterpreted and is reinforced by the idea of ‘vow of poverty’ as a sacred and solemn promise to renounce material wealth. The vow itself is a virtuous act, but the avowed Catholic renunciation of material well-being has led to a misunderstanding of poverty; it does not drive the poor to be sustainably prosperous and abundant.
The gospel proclamation of ‘Blessed are the poor’ for theirs is the Kingdom of Heaven further reinforces the notion of poverty as an ideal physical state in exchange for a future reward. On the other hand, charity as a Catholic virtue motivates a believer to give because God is glorified by helping the poor.
At the time of Cardinal Gaudencio Rosales, Archbishop of Manila (2003-2011), he established the Pondong Pinoy and there is at the chapel entrance a boy in tattered clothes with an out-stretched palm begging for alms is displayed for coin-drop. The charitable act is focused on the mendicant receiver. This image is etched in the heart of the giver. The poor is helped through alms but will remain such.
Grassroots development
Our Maharlikan root and Catholic faith resulted to a Filipino that is neither Maharlikan nor Catholic, a demonstration of a process in Emergenetics (Browning and Kagan), where nature and nurture produce a genetic mestizo who is a folk-Catholic (Belita), a split-level Christian (Bulatao), and an inculturated believer (PCP II, 219; de Mesa; and Mercado).
In all these, charity and poverty are interpreted according to the notion of a Filipino believer. Charity as a virtue is giving, giving makes one mabait and maawain. Poverty as virtue is perceived by the receiver as relying on God’s providence and the people around who are an extension of His goodness and mercy. The cycle of dependency spirals and the backbone of poverty is nowhere to be broken.
The 2015 visit of Pope Francis provides a neo-revival of the age old spiritual works of mercy. CBCP announced that “The most distinctive way to prepare spiritually for the coming of Pope Francis is for the Philippines to become a people rich in mercy…trust in God’s mercy is part and parcel of our traditional Filipino Christian culture.” Thus, the faithful are asked to make an act of mercy such as giving food to a hungry beggar and alms to the poor. The PCP II calls for transformation in 1991 is revived with the coming of Pope Francis. Alms giving in the Church of the Poor continues to operate in a paradigm of co-dependency that is spiralling towards total dependency.
Damage control
I presume Catholic businessmen are now enlisted to practice their craft not only as a profession but as a vocation. Should the interpretation CST continue to be anchored in false hermeneutics of these two Catholic virtues, the cycle of poverty will continue and future corporate social responsibility (CSR) programs will jeopardize the empowerment of the poor.
There is a danger that philanthropic giving (CSR) will reinforce the mendicant posture of the poor beneficiaries. Utmost care must be exercised even with corporate social initiatives (CSI) so that community needs are addressed in enterprise development.
If enterprise development from the bottom of the barrel [among the poor] is to be established the models of Kotler’s corporate shared value, Orly Buenviaje’s community organizing, Nenita Cura’s community organizational development, and Mary Jean Netario Cruz’ social optimum development will be useful in viewing poverty alleviation from the perspective of the poor community.
Collective consciousness
The Catholic Church, as articulated by Pope Francis in Evangelii Gaudium is challenged to put forward a 21st century hermeneutics on what charity and poverty are supposed to be. The 9th International Conference on CST and Business Education is an opportunity to “bridge faith and poverty” by linking global CST with local Philippine poverty issues, and in particular empower the Church of the Poor here and now.
My prayer is that a collective Catholic consciousness based on a renewed understanding of “charity and poverty” and of “mercy and compassion” will liberate the Church of the Poor. Our Maharlikan DNA was enriched by our Catholic heritage and together they drive our relationship with the poor. Charity, poverty, mercy and compassion are human values of a virtuous person. They have a physical and metaphysical dimensions which, when properly understood, will lead us to an authentic hermeneutics of CST.
For Pulbication in Bulawan Journal of Philippine Arts and Culture
July 20, 2014
Rosendo Mejica Museum AGBoi Photos
Introduction
Molo, Iloilo is well-known in culinary circles for the noodle soup, pancit molo. But more than the noodles, Molo showcases a West Visayan value of makinaugalingon (self-reliance) which is characterized in the work ethics of Ilonggos in the island of Panay. A few meters away from St. Anne’s church in Molo, is a Makanaugalingon signboard that hangs in front of the Mejica Library Museum. Rosendo Mejica, founder the Makinaugalingon printing press and newspaper, lived the value of makinaugalingon.
The Ilonggo from Molo
Rosendo Mejica (1873-1956) chose the name Makinaugalingon to drive home his patriotic intent at a time when Spanish and later American English languages were in vogue. His great grandfather, Carlos Maderazo, was a Spaniart and his aunt Cayetana married a Spaniard. They did not deter his love for Hiligayan, his native tongue (CMejica: 1988).
He was a bona fide resident of Molo as evidenced by the Mejica family name. The Spanish registry created a security system which required the first letter of one’s family name to coincide with the first letter of one’s home town (CMejica: 1988). For example, revolutionary progpagandist Graciano Lopez Jaena (1856-1896) was a resident of Jaro. And Rosendo’s friend in literary circles, nationalist-feminist writer Magdalena G. Jalandoni (1891-1978) was from Salog, Jaro.
Rufino Mejica married Eulogia Maderazo. She bore three children: Rosendo, Ramona and Jose. Rosendo appeared to have a destiny with history because he became a lone survivor among the three siblings. As if to insure a healthy family tree, Rosendo married Pilar Mabal Madrazo who bore him 14 children, 5 died at infancy and early childhood. He raised all 9 children and each one became a professional in their respective academic preference. Rosendo, as first born, learned to be strong, responsible, and protective of his family members. He reflected and affirmed chosen family values like makinaugalingon. He complied to (later enforced) rules and norms because of strict discipline. This discipline – as a passionate nationalist, a Free Mason, and an anti-cleric – he would enforce upon himself in governing his household and public affairs.
Rosendo’s roots have traces of Ilonggo, Spanish, and Chinese lineage. After all, the original populace of Molo were not only Ilonggos; there were Chinese immigrants who became permanent residents of this town. In fact, the name Molo is said to have come from a Chinese who announced the impending attack of Muslim pirates. Moro was pronounced Molo.
The other name of Molo was Parian. Supposedly noted to be a place of priests, Molo was was Parian. I was said, at the height of Christian influence, that every family in Parian had at least a son studying for priesthood. The first professional of Parian was Fr. Praxedes Magalona ordained in 1891.
Makinaugalingon is Hiligaynon word meaning ‘self-reliant’. The root word is ‘kaugalingon’ which is ‘self.’ The addition of ‘ma’ and ‘in’ makes ‘kaugalingon’ an adjective. Thus, Makinaugalingon Press is a press clients can rely or depend on. At a time when Spanish and American English were the language of ‘alta sociodad’ (high society), Rosendo used the vernacular Hiligaynon to punctuate his nationalist advocacy in Western Visayas. Like Magdalena Jalandoni, he showed the way establishing a Hiligaynon newspaper for Ilonggo readership.
Ang paalam kag pag-tuon sang pulong sang iban indi malain, kag
kon mahimo nga ma-alaman ta ang anan nga labi na gid nga maayo;
apan labi sa tanan pakahimpiton ta kag pakamahalon ang aton
pulong nga isa man kita sang banwa nga makinaugalingon
(Mejica Collection).
(To know someone else’s language is not bad; it would be still
better if we can learn all languages, but before all let us purify
and love our native tongue if we want ourselves to be considered
a free (self-reliant) country. (CMejica: 1988)
He discouraged his children and grandchildren from talking in English, when they were not speaking in Hiligaynon (PMejica: 1989). Assited by another Ilonggo he put Hiligaynon into prominence by translating Rizal’s Noli Me Tangere and El Filibusterismo into Hiligaynon.
Propagating Nationalist Interest
In pursuit of his youthful dream, he lived the value of makinaugalingon by leaving Molo to work as a farm hand in Negros. From his earnings he finished his course in Perito Mercantil, a degree equivalent to bachelor’s of science in commerce. His love for learning was a fine example for his children to study. Eight of his surviving children, except Rizalina, finished college. Socially, they were accepted as ‘titulado’ and they are listed as the early professionals of Molo. Today his grandson, Rosendo II, continues to run the modernized press, making it economically viable.
An illustrado, he waged his own fight against the Spanish colonials. He was profoundly influenced by the nationalist and advocates of Philippine revolution. Graciano Lopez Jaena of Jaro was just a few kilometers away from Molo. In 1953 his love for this hero came in form of a donation of the statue of Graciano Lopez Jaena to Baluarte Elementary School. In his memory, the authored and sponsored the renaming of Antigua St. to Graciano Lopez Jaena St., Molo. An imbued nationalist, he was educating the minds of the Ilonggos to love our own.
Espousing the ideals of Graciano Lopez Jaena and the expose of Jose Rizal, Rosendo Mejica carried the revolutionary banner to the end. A patriot, he translated Rizla’s Noli Me Tangere and El Filibusterism of Rizal into Hiligaynon with Ulpiano C. Vergara as co-translator. The books were printed by his own printing house Makinaugalingon Press.
In 1953 he donated a monument of Graciano Lopez Jaena which stands in the school ground of Baluarte Elementary School. Dr. Consing, former governor of Iloilo, acknowledged his contribution to the construction of Molo-Arevalo Blvd. Rosendo donated cash and appropriated his own property for the boulevard project (Mejica Collection). As councilor he honored the great men of Philipppine revolution. Antiqua St. in Molo was renamed Graciano Lopez Jaena and Nueva St. to Marcelo H. del Pilar.
He established Makinaugalingon press on January 13, 1916. It was the first weekly newspaper. In 1937 it was coming out twice a week and had a circulation of 1,500 reaching a wide range of readership which included the timawa who were literate in Hiligaynon. Magdalena Jaladoni, vernacular writer herself, deeply appreciated the newspaper written in Hiligaynon:
Si tiyo Sendo Mejica…sia ang tagpasad kag tagbantala sang
Makinaugalingon, balasahon nga nahamut-an sang linibolibo
niya nga mga bumalasa kag nagpasanag sa linibo nga
banwahanon, nagagua ini nga balasahon sing makaduha sa
isa ka semana kag nasulat man ini sa matam-is nation nga
Hiligaynon (Jalandoni:1973).
(Tiyo Sendo Mejica…is the founder and publisher of
Makinaugalingon, a newspaper that is patronized by thousands
of readers and enlightens thousand of residents, coming out
twice a week and is written in our sweet native Hiligaynon.
(Hudtohan: 2003)
Resisting Spanish Influence
Being a Mason, he was critical of the power and influence of the friars. Definitely, the Noli and Fili of Rizal and the Fray Botod of Lopez-Jaena both exposing the abuses of the Spaniards and friars must have shaped his anti-clerical position. As a professional could it be that he was competing against another colleague who is a priest? As a newspaper columnist, he must have been privy to the dark side of the confessional, the sacristy and the convent. He was adamant in discouraging his daughters from going to confession and attending mass (PMejica: 2003).
Rosendo creates an image of a principalia by keeping his daughters away from public functions lie going to church. In the tradition of the binokot Rosendo has kept his daughter as a treasured shining jewel hidden from the public eye. Only Marietta among of her seven daughters got married. Ramon, Caroling, Oloy, Beatriz, Virginia, and Rizalina remained single.
The fiesta and procession are legitimate public display of the binukot beautiful maiden who bring pride and prestige. Nonetheless, a binukot was a repressed and subordinated in human rights and dignity (Alcina: 2003). But Rosendo empowered her eldest daughter, Eulogia, training her as his to eventually take over the management of the printing press.
Like Rizal, he retracted his allegiance to free masonry before his death. Esperanza Valderrama Mejica, wife of his son, Porfirio, brought a St. Paul priest at his death bed to hear his confession, accept his retraction and gave him holy viaticum. His family regained social acceptance upon his burial at the Catholic cemetery in Molo. At a time when Church activities and functions played a central role in the community, coming back to the fold of Christianity was most apropos.
Theologically, burial outside the Catholic cemetery would have posed spiritual concerns regarding his personal salvation and social stigma. Esperanza was hoping that in his final moment he would present Porfirio as his son. On the contrary, he reiterated that Ovidio was his only son.
On the occasion of Rosendo’s 100th birth anniversary on March 1, 1973 National Historical Commission Chair Esteban A. de Ocampo unveiled the centennial marker which acknowledged Rosendo Mejica as pioneer printer-publisher in Hiligaynon, journalist, educator, labor leader and well-known philanthropist in Iloilo. He is recognized as the Dean of Visayan Journalist (CMejica: 1988).
Among others, he published her some of Magdalena’s earlier poems and pre-war novels, including Juanita Cruz. Jalandoni, on the occasion of his 67th birthday in 1940 and 100th birth centennial in 1973, composed and delivered corridos in his honor. Rosendo and Magdalena were friends in the literary circles.
On October 26, 1940 when Rosendo was 67 years old, he was honored by national artist Magdalena G. Jalandoni with ‘Tiyo Sendo Mejica’. corrido in Hiligaynon, recounting his accomplishment. It was during this time that Jalandoni was doing her literary works in Hiligaynon. And Makanaugalingon would publish her opus, including Juanita Cruz which marked her writing maturity as a novelist. Again, he would honor her fellow nationalist and Ilonggo advocate by delivering a narrative, Kay Tiyo Sendo Mejica Kag Ang Iya Centenaryo on January 23, 1973 (Mejica Collection).
His residence at Lopez Jaena St., Molo, Iloilo was restored by the National Historical Institute and declared a historical landmark in 1988, a project of Pres. Corazon Aquino. It is now The Rosendo Mejica Library and Museum, a tribute to the value makinaugalingon he espoused in his lifetime. He stood for good governance, education of the young, love of one’s native tongue, and independence from foreign intervention.
Makinaugalingon: West Visayan Value
The word makinaugalingon is coined as an adjective. Rosendo as makinaugalingon was self-reliant; and, therefore, reliable. Makina is a prefix denoting ‘the quality’ of kaugalingon. His kaugalingon (self) was capable of being alone and had the ability to stand alone. Closely linked to the value of makinaugalingon is makatindug which denotes being able to stand and make a stand. This means Rosendo was self-sufficient without being dependent on others. The printing press as an enterprise is a symbol of his sense of financial independence.
May ginatindugan is an ethical orientation based on what is proper and good (principles) that govern our behavior. Makinaugalingon allows an ethical stance to be trustworthy (masaligan), truthful (matuod; wala ga butig), just (matarong) and reasonable (maybuot) (Jocano:1998, 116) . Rosendo’s public service bespeak of his stance to improve the lot of the community: education Baluarte, self-development Makinaugalingon newspaper, patriotism books of Rizal, statue of Lopez Jaena, newspaper columns and articles in Hiligaynon .
The concept of dungog (honor) is related to makinaugalingon. May palabra de honor ako is a Spanish maxim that describes the moral character of a person. There is integrity between his/her words and action. Makinaugalingon empowers the doer to fulfill a promise. The doer is makinaugalingon; the speaker (also the doer) has palabra de honor when the job is done. That’s why the client respects him/her.
May dungod siya (he is honorable; has pride in himself; thus, he is respected – ginatahud siya). (A self-reliant person is not lazy, he is industrious). Wala huya is the opposite.
The value of makinaugalingon touches the mind (pamensaron) , the heart (balatyagon), the body (lawas) and the spirit (espiritu) (Jocano: 1998, 16) of the subject. A self-reliant person it seems to me is clear on what must be done, what s/he wants to do; is confident to accomplish the task by being focused and flexible to meet expectations; and has the desire to do the job for the good of parties concerned. In all this his/her spirit drives him/her to fulfill a personal mission.
Buot as will power was earlier discussed as in pagbuot sang Dios, or pagbuot sang tawo (God’s will and man’s will). Labaw Dunggon against many odds. “Wala buot” is used not so much as lacking or no will power, but it implies that has lost or is not capable of reasoning. Buot here aptly applies to a child who has not yet arrived the age of reason. ‘May buot’ is someone who makes sense. Same spelling but different accent is related to ‘buot’ in the sense that what is reasonable is ultimately desirable as good. And, therefore, not capable of executing what is right and moral.
Buot in relation to kaugalingon would mean “may alam/may buot” (knowledgeable) kag matuman niya ang iya buot (to execute his/her will to do). As a result “may kaugalingon siya” (self-determination/reliance on his/her decision). Kon wala siya buot inutil siya (S/he has no reason, s/he is useless. – Wala pulos).
The ethnic meaning of human spirit in Visayan context may be understood better by re-visiting the concept of dungan and kabubut-on (will). Dungan serves as a source and springboard of kaugalingon. Wellness of the self – mind, heart, body and spirit are so well-knitted. Naunahan sa dungan (quick on the draw; takes opportunity)
The idea of personal misyon is very specific in the ethnic Visayan culture. The value of makinaugalingon is ground for one’s calling. Self-reliance assumes growth and development in the four areas of mind, heart, body and spirit.
In the Visayan context, makinaugalingon prepares the self to respond to his/her particular calling. The response is a dialogue with his/her own spirit and with the engkantos
Conclusion
The 21st millennium has made the world global. But as it becomes global, the uniqueness of a given culture is a precise contribution to globalization. Cross-cultural encounters facilitated by world travel made easy presents value differences.
For the Ilonggos the time is now to dig deep into their ethno cultural heritage. Makinaugalingon long advocated by Rosendo Mejica is what keeps a Bisayan resilient through centuries of colonized existence. And now with democratic space globally opened, this particular value modeled by Bisayan OFWs are already making a global impact.
References
Miquel R. Cornejo, ed.,Cornejos’ Commonwealth Directory of the Philippines: Pre-War
Encyclopedia of History and Government. Manila: Cornejo Publishing Co., n.d.
Carolina Mejica, Life and Works of Rosendo Mejica (handwritten manuscript), 1988.
Mejica Collection, n.d. mimeographed copy complied by Carol Mejica.
Landa F. Jocano, Filipino Worldview. Manila: Punlad Research House, Inc., 1998. p. 116
Magos, Alicia P., Dungan in Roots of Filipino Spirituality. Phils.: Mamamathala, Inc., 1998,
Teresita B. Obusan, ed., p. 43-46.
Perla Mejica Hudtohan, Interview, Manila 2003.
Concepcion Mejica Cham, Interview October 7, 2003
Magdalena Jalandoni, Biography, (Manuscript), n.d. [retrieved by Concepcion Mejica Cham in
Iloilo City].
Carolina Mejica, Family Tree of Rosendo Mejica (handwritten manuscript), June 8, 1989.
Spanish registration is part of reducciones, a hamleting practice to round up Yndios. Those who
submitted to the Spanish rule were identified residents whose first letter of the family name corresponded to the first letter of the name of the poblacion. The women converted to the faith were using the agnus dei scapular. For example, my grandfather’s family name used to be Ogtongan, native of Ogton . As member of a rebel group under Papa Isyu, he fled to Hinigaran, Negros Occidental to escape persecution. He changed Ogtongan to Hudtohan. he survived Philippine Revolution.
Carolina Mejica, Handwritten Notes, n.d. [turned over to Dr. Emiliano T. Hudtohan circa 1990].
According to Cornejo’s Pre-War Encyclopedia, in 1937
there were 15 publications in Iloilo: Makinaugalingon is one of the 7 Visayan publications; 8 were in English and Spanish.
Perla Mejica Hudtohan, granddaughter of Rosendo Mejica. Interview at Assumption College,
Makati City, 1989.
Magdalena Jalandoni, ‘Kay Tiyo Sendo Mejica Kag Sa Iya Centenario”. January 27, 1973.
Mejica Collection. Mimeographed print, n.d..
Francisco Ignacio de Alcina, Historia de las isles de indios de Bisayas. Isinalin ni Paul Lietz.
Chicago: Programa sa hilippine Studies, Univesidad ng Chicago.
Lucila V.Hosillos, ‘Nationalist-feminist Magdalena Gonzaga Jalandoni,’ Bulawan 5 Journal of
Philoippine Arts & Culture. National Commissionon Culture and Arts, p.16.
Carolina Mejica, ‘Life and Works of Rosendo Mejica’ (handwritten manuscript), 1988.
Landa F. Jocano notes that there are four elements of life forces with the espiritu reflecting
cosmic force and katawan showing natural force in Filipino Worldview. Manila: Punlad Research House, Inc., 1998. p. 116
Magos, Alicia P., Dungan in Roots of Filipino Spirituality. Phils.: Mamamathala, Inc., 1998,
Summer is about to end and I continue swim, play and pray to perfection in the pool. I do 800 meters a day not only for my arthritic fingers but also for my heart, mind, body and spirit. Aside from these, I am motivated to go to the pool to learn new styles in doing breaststroke.
Swimming style
After I retired from Metrobank and pursued my doctoral studies at De La Salle University in 2003, I secured a DLSU alumni card to avail of the swimming facility at DLS Razon Complex, which was a stone throw away from my residence at Fidel A. Reyes St.
I was then struggling to cross the width of the Olympic pool, when Jay Tumaguidguid, Edwin Throlin and Danny Gayatao, DLSU accredited life-guards took pains to teach me the basics. They taught me to breathe properly: Air intake through the mouth above water; exhale through the nose underwater. I discovered that oxygen supply in my lungs keeps me going because I recycle my energy through breathing. In the beginning it was difficult to do aquatic breathing. As a consequence, I swallowed pool water many times.
As I breathed through my mouth with head above water, frog kicked underwater, paddled my body forward with my arms; I began to enjoy the slithering movement of my body, pleasantly buoyed by the water. From then on, swimming was fun, an effortless affair. The pool water became a new sensual delight and like a fish in the ocean, I experienced the freedom of the deep.
Heart motion
I used to paddle myself by extending my hand forward and pulling them to the side as I exhale underwater. Then, I flapped my hands together to lift my head above water and inhaled through my mouth. As a beginner, I was focused on these movements with no visualization yet.
It was a grade school girl who taught me to visualize the heart and use the figure in doing breaststroke. According to her, the heart helped her win in many competitions. She said, the heart motion inspired her to love swimming and reminded her to bring home the gold. For almost five years I was doing the heart figure until I met a lady professional who was doing breaststroke with speed and strength. According to her the secret of her speed was her small quick strokes. I watched her cup her hands, moving them in small circular motion underwater. Those hands were moving like the two rotors of a speed boat. She was fast.
Before I met her, I was drawing a heart figure and infinity symbol. The heart movement brought me serenity and the infinity symbol made me reflect on my tasks ahead. With a third technique, I can now speed up my exercise, especially when I have a work schedule to catch up. I execute the short stubs as shown by a lady professional.
Eternity in motion
The infinity hand motion ∞ is like drawing in water number eight (8) sideway. This loop is better understood as part of the U-shape of Peter Senge’s ‘letting go’ and ‘letting in’ concept of learning from our experience. Stephen Covey uses a developmental spiral figure in cultivating the eighth (8) habits through action, commitment and reflection. Nicanor Perlas makes use of the infinity loop to demonstrate social change through action and reflection and at the same demonstrate the reality of our local and non-local experience.
In business, Equitable Bank’s logo has the infinity symbol with arrows to show action-reflection motion. The Chinese fengshui explains polarity in terms of the yin and yang within a perfect circle; there is the polarity of light and darkness, male and female energy, giving and receiving power and inner and outer dimension of life. Ken Wilber’s AQAL has similar dual concepts. Jim Collins discussed the yin-yang in Good to Great as drivers of corporate excellence. Martha Beck in Finding Your Way in a Wild New World observed that ‘the infinity loop of rest and play’ is a balanced paradigm for those who are pressured by money matters. She says, “Rest until you feel like playing, then play until you feel like resting. Never do anything else.”
Swimming Lessons
As I exercise in the pool, I do an exercise similar to the Hawaiian ho’oponopono healing, which encourages the believer to do the following mantra: I am sorry [I forgive myself]; I love you [God]; and I thank you [God].
My Catholic variant is doing the ACTS while swimming. The first 100 meters is my act of adoration [I praise you, Lord]; the next two laps for an act of contrition {I am sorry, Lord. Please forgive me]; another two laps for an act of thanksgiving [I thank you, Lord.] and the last two laps for an act of supplication [Please grant my request]. By the time I finish 16 laps, I would have done the ACTS twice. My goal is to do the ACTS three times, meaning 20 laps in the Olympic pool or one kilometer exercise everyday.
For me, swimming is a multi-faceted exercise; it be doing the heart, infinity and rotor motions. And as I journeys the Olympic pool lane, someone comes along like an angel to show me the way to perfection. I discovered the power of the earth [when it quaked], the wind [when it rustled the trees], and fire [when I cooked].
But for the past 8 years, I discovered the power of water to relax and heal me – physically, metaphysically and spiritually,
