at tinepeng na kawayan
inukitan nang pagkabitan
sabay toglad sa gulong
ang tatarak kong gulong
Aquino’s last Malacañang meeting with top military generals proved disastrous: it gave them a clear picture, up close, of a commander-in-chief who was probably as raving mad as England’s King George 3rd.http://www.manilatimes.net/a-palace-coup-for-aquino/164976/ http://www.historytoday.com/blair-worden/execution-charles-i-king-dead-long-live-crown
Once they had removed him, however, they could see no alternative to removing the monarchy itself, as they did in hesitantly worded legislation. Because the House of Lords would not sanction the trial of the king, it too had to be abolished.The call for ouster of a President is just as politically motivated and malicious in nature where there is no clear assurance of better replacement. It does not require much consideration to feel that the present Commander in Chief is lacking of the minimum required abilities to manage crisis besieging his administration from Luneta to Tacloban and Masasapano. But let him sit there for energies and resources spent in removing him will not prove anything nor would practically benefit our country. What we can do is establish the accountability of a President to serve as lesson and warning to future Presidential aspirants. Politicians can busy themselves later with preoccupation on the fate of ex-Presidents after immunity is removed. If we are no better voters during elections, it follows we can be worse in revolutions. It is a lesson to voters to think wisely of their choices next time. His role in history is forgone conclusion. History is full of reference, like Charles I, to repeat itself should this administration ever consider extending their stay one minute longer.
Incidentally, it was in Manila where Father Shanley was able to make acquaintance with Doña Aurora Quezon, the widow of the first President of the Philippine Commonwealth, Manuel Luis Quezon. In due course, Father Shanley found himself being convinced by Doña Aurora Quezon, the Carmelite nuns and the Apostolic Delegate to persuade his superiors to start a mission in the Philippines. Inasmuch as the Quezon family was from Baler, Tayabas (now Aurora Province), the Eastern part of Luzon was proposed as the probable area for the missions. During this time, it formed part of the ecclesiastical territory of the diocese of Lipa.
Soon after, Doña Aurora and Mr. Eusebio Gutierrez, a member of the Secular Order Carmelites, accompanied Father Patrick Shanley to the diocese of Lipa where he met Bishop Alfredo Verzosa.1 It was during this occasion that the possibility of having Teresian Carmelite friars in the missions began to be seriously considered.
The territory is not of mere municipalities but of two provinces, that in Spanish times were called political-military districts of Baler and Infanta, both of them independent from each other. The one of Baler includes large villages and the town of Casiguran. According to the last census, its population is about twenty thousand souls.
The original plan of the founding friars was to settle together in Infanta as a community, where they would study the Tagalog language. Within the year of arrival however, the friars divided themselves into two groups: the Infanta-Polillo group and the Baler-Casiguran group. These two mission stations were located 374 kilometers away from each other.1 Fathers Patrick Shanley and Andrew LeFebvre were stationed in the town of Infanta, later referred to as the Infanta-Polillo sector which was the southern part of the friars’ mission. On the other hand, Fathers Gabriel Gates, Leo McCrudden, Herman Joseph Esselman and Brother Vincent Scheerer proceeded to the town of Baler, later referred to as the Baler-Casiguran group which was the northern part of the missions. Meanwhile, the friars who were stationed at the northern part of the missions, the Baler-Casiguran area, took residence at the Parish of San Luis Obispo in Baler. The place had been a mission station since the Spanish times. It was the Franciscan friars who initially took care of Baler. Consequently they constructed the old Baler church. In the year 1609, seven intrepid Franciscans led by the Venerable Blas Palomino, whose cause is pending in Rome, penetrated the mountain fastness and left one of their members, Fr. Francisco de San Antonio to minister to the small fishing village near the bay. Franciscans and Recollects took turns at this work during the following century.
The distance of Baler from Casiguran, coupled with the difficulty in transportation made it difficult for the Casigurañans to have regular church services. During the early days of the mission, Casiguran was accessible only by boat and under normal weather conditions the boat trip would be twenty-four hours. There were, as yet, no roads that would bring the people from Baler to the northernmost part of the missions. Hence, the friars who came to Casiguran had to maximize their activities during the duration of their stay. The priest’s visit thus became an occasion, not only for the administration of the sacraments but also for organizing the people.
Toward the end of February I took the barge to Casiguran. Those poor people had not seen a priest since their Fiesta last June. I intended to stay a week but it turned into two weeks. For three weeks previous to that I had been out in the barrios of Baler starting the teaching of catechism in the schools and so I thought it would work as well in Casiguran. The people were overjoyed to see a priest again and after my stay they cried to se[e] me go. The[y] demanded that I return for Easter but I told them that that was up to Fr. Gabriel. It was quite a hard job to start the catechism there in such a short time but I did manage to get fifteen women interested in teaching. They said that they would continue it three times a week.
In the midst of all the business brought about by the mission work, the friars soon enough began to obtain local vocations. Barely had the Teresian Carmelite missions started when three young Filipinos signified their intention to enter the Order. All three hailed from the Panay and Negros islands in the Visayas. With the help of the Teresian Carmelite nuns in Jaro, Iloilo City, these men soon found their way inquiring about the Teresian Carmelite life. By the middle of 1948, the three were sent to the United States for their initial formation in the novitiate. Thus did Pablo (Anselm) Cañonero, Julio (Xavier) Labayen, and Vicente (Bernard) Ybiernas become the first Filipino Teresian Carmelites.
Regular observance in a Teresian Carmelite monastery would mean following a set horarium. This includes the stipulated hours of mental prayer in the morning and in the evening. Also the Hours of the Divine Office are to be recited in common, during their prescribed time, where there are three or even two friars. Silence which is an essential aspect in the Carmelite lifestyle is observed. Community living is also an important feature in a house of observance. Moreover, the friars in the Infanta missions were admonished by the Father Provincial: “You are very tactfully, to curb and to be extremely watchful about familiarity with women; to encourage the Carmelite life, urging them [the friars] to seek rather the company of their confreres, and not tolerating mere social visiting and eating.”
Our present commitment to the Prelature should be carefully noted. Furthermore, the fact that after 24 years of service to the people of the Prelature we have not had a single priest ordained for either the diocesan clergy or the Order says something. At this time it might be in the interest of the Church if we spend what extra energies we have on developing a local clergy. This should be in keeping with Vat. II and sound mission thinking.
The six pioneering friars were welcomed by the abandoned convento and dilapidated church in Infanta. All throughout the mission area, the condition was generally the same, except in Baler. Decent physical structures for the church and convento were conspicuously absent. By necessity, the friars broke up into two groups: Baler-Casiguran and Infanta-Polillo. Both mission stations were located at the opposing ends of the region. The terrain was rough and the road system was very poor. Moreover, both outposts were far from Manila. Consequently, correspondence from the Mother Province in Washington was always delayed and regularly hampered. The same predicament was also true of the regular communication among the friars from the different mission stations. The language and cultural barriers; the poverty of the people in the mission area; the tropical climate of the country; the financial status and the condition of the human resources of the young Washington province were among the challenges that the friars had to surmount. These were inevitable problems that compounded and accentuated the above-mentioned communication problem.
Moreover, certain places like the town of Infanta were wary in their reception of the friars upon their arrival. With all these challenges mentioned, the friars themselves had to contend with the challenge of living out faithfully the Teresian Carmelite lifestyle of contemplative prayer and apostolic service in the mission area. After the spirit of Teresa of Jesus, the friars’ enthusiasm and zeal were not dampened even in the face of so many demands and challenges. Armed with the Teresian character of “determinada determinacion”1 they remained steadfast in their missionary commitment.
Despite their small numbers, the presence of the friars in the various mission centers ensured the regular administration and celebration of the sacraments. Hence, even the more isolated and far-flung places of the mission like Casiguran and Palanan eventually functioned as a regular parish, staffed with a full time pastor. Once more, the churches and chapels began to become thriving centers in the mission area. A sense of unity was beginning to be fostered among the people.
We have the modern hacienderos in the guise of these politicians andhttp://groups.yahoo.com/group/casiguran/message/403
businessmen. They are in connivance against the best interest of the poor,
people whom they claim to serve but offers nothing but lip service.
Any genuine development must benefit the majority before any
private individual or businessmen. Did you hear them say, "we need
investors"! Show us the Business Plan first.
"amah makatawa juh tung site n naangayan ko ah...jableg yan...proud n proud aq s mga kasiguranin at s kkasiguran ehhehe....bukod s mataalino at maggaling ang mga agta... daig p nila ang mga mggling na manunulat kau n tlga...tukoy q n adayo pah maanagayan moy"- gubwat
Our reservation farmers are camppiong out in front of DAR office. they were there since April 16.This blog supports our farmers.
Fr. Jofran believes that the attack is related to his advocacy and assistance to sectors opposing the establishment of an economic zone in the province. according to him, the project will displace indigenous peoples, farmers, fisherfolks, and their families, particularly those within the municipality of Casiguran. Fr. Jofran emphasized that despite the enormous impact that the project will bring to the people, no consultation with them was made.download PDF document from philrights.org
We have seen that APECO has sought to reduce the people of Casiguran to complete powerlessness, and that it has stripped those impacted of any voice and democratic control over the ecozone. It has instigated a process that will violently eject them from the lands, livelihoods and communal ties that they have carefully cultivated over the generations, while consigning the integrity of the municipality’s natural environment to total and utter jeopardy.
There are no fine-dining restaurants in Casiguran. To experience the local cuisine, try the eateries and carinderia in the market and near the terminal. Prior to going to the resorts, make sure to buy food especially fresh malasigue (blue marlin) at P100/kilo! This is a sure delight. You can ask Kuya Richard to cook meals for you when you get to the resort.