How I survived this week (August 15-18)

Throughout this whole week, my brain was constantly experiencing migraine and other chronic neurological disorders. Fortunately, these headaches were minimized because of the fact that I did some of my assigned tasks in advance. Here are the things in due this week by the way:
-Political theory speech
-Introduction to Political Science Long Test
-Culture Paper
-English draft
-Political Theory homework
-Countless readings
-Tons of discussions
-Did I mention it was very stressful and mind-numbing?
Nevertheless, I thank God for giving me the strength (and coffee) to survive this hell of a week (no pun intended). I should now focus on my history long test and try to survive another upcoming week of torture from academics.

Why I lost faith in the WWE*

Growing up, the World Wrestling Entertainment was my world. It became a big part of everything I did. But now, things have changed. The WWE I once loved has turned softer than five-star hotel pillows, and undeserving people are champions for the mere reason that they're popular. Because of this disappointing transformation, I am drastically losing, if not already lost, my faith in this company.

I could still remember the first time I watched a WWE show. It was in 2004 when the now defunct RPN-9 TV station broadcasted the pay-per-view called "SummerSlam." While I tuned in, I was simply amazed by these big athletic guys I see. Wrestlers slash entertainers who caught my attention back then were Shelton Benjamin, Christian, Eddie Guerrero, Kurt Angle, Triple H, Chris Benoit, Booker T, Orton, a much cooler Cena, and Batista just to name a few. The announcers, especially JR, called the matches with great enthusiasm which made it more enjoyable for me. Plus, the ring, the color, the entrance themes, the ring announcers, the divas, the crowd, and the whole atmosphere positively affected my outlook for this "sport." After the show, I decided that this was the show I'm going to tune in and look forward to every week. This would, and it did, become my addiction.

Since then, I became an avid fan of all the WWE's shows: Raw, SmackDown!, ECW (which appeared around 2006), and even the web shows like Velocity, Heat, Experience, Bottomline, and Afterburn. When we finally had cable television, I felt so excited to be able to have the chance to get a syndication of the various aforementioned shows.

My passion for sports-entertainment, which is the term the company uses, has managed to encompass my daily life. In school, my classmates and I would always name ourselves with our favorite wrestlers and fool around during breaks which results to our uniforms stained with hand marks or sweat.

*Well, not anymore! CM Punk! CM Punk!CM Punk!

Plato’s Republic* on the Concept of the People

Here's my Political Theory paper :)

Over the course of political history, little has been discussed when it comes to the concept of the people. This is because it is represented as an exceptionally broad topic in terms of definition and coverage. With this in mind, one can assume that the distributive totality of this concept significantly affects everything related to political theory and even philosophy. [1] Based on this understanding, this paper gives a perspective of the concept with regard to beliefs, communal living, personhood, and power of the people; all of which are individually useful in understanding the concept better.

Literally, the word “people” refers to a plurality of human beings, man or woman, linked by a common interest or belief. In the course of time, its meaning evolved and can be considered synonymous with “nation,” ‘community,” and even “society.” [2] This definition relatively serves as a threshold to its political and philosophical meanings, given and analyzed by theorists and philosophers like John Locke, John Jacques Rousseau, and Immanuel Kant in their respective studies. All three are mainly examining the interrelation between the rational individuals that comprise a compact group of people.

Likewise, the detailed anatomizing of such perceptions is greatly demonstrated in ancient Greek history [3] and Plato’s Republic. Plato argues that the concept of the people, as an indispensable factor in the systematic construction of his utopian state for its meaning surfaces all throughout this masterpiece, should be analyzed on the process of singling out. In entirety, the concept reveals itself to be necessary not only for human existence, but also the promotion of individual values.

People and beliefs

Based on the definition provided earlier, people are bound together by beliefs, culture, necessity, interests, and/or traditions. This binding force is what permits people to naturally become people in the first place. Because of this raison d'être, it is quite sensible to analyze this aspect of the concept more for it operates as a prerequisite to the substance of the argument.

At the outset of Book I, Socrates visits a festival for a goddess in Piraeus and stated his opinions about the event. (327 a) This highlights the fact that a certain attribute connects people together---in this case, a religious festival. Furthermore, the idea of Socrates making an opinion makes this excerpt interesting for it not only focuses on the belief that surrounds the festival, but also the belief of the individual, which will be tackled later on.

Traditions and beliefs are, in nature, heritable, which is a necessary trait for it eventually results to the existential continuation of a certain people. One instance in The Republic that builds up this case is the process of beliefs partaking from childhood, brought up by parents and ancestors. (537 d) The “convictions” or “paths” presented here by Plato states that these inherent beliefs should be treated as rules and should be honored for they are vital to the people’s existence. (451 c)

Also, traditions and beliefs have a tendency to exist in a one-to-one basis. This trait illustrates pairing of a certain element of a set uniquely with an element of another set---in this case, one belief is to one certain kind of people. Although a people may possess numerous beliefs, it is against logic to hold beliefs that contradict by any means. This condition entails that a person cannot be qualified to be a member of a certain type of people if he/she opposes the majority’s beliefs (although it is important to know that this applies if only one premise of a belief is taken into account. e.g. A man believes in the existence of one god therefore he is a member of the monotheistic community, but this does not necessarily mean he accepts everything each monotheistic person believes in, maybe in terms of music, government, education, etc.) As Plato puts it, a multitude can only accept the fair as itself, rather than many fair things. (493 c-494 a) In some cases however, the differences brought about by the expression of beliefs have responsiveness toward increase in number. In the context of the Republic, it is mentioned that men who develop a rivalry create multitudes like themselves. (550 e)

Lastly, one cannot disregard the value of necessity which, perhaps, is the most crucial among these “binding forces” that unite people, for it generally applies to a wide-ranging group, if not everyone. This, without a shadow of a doubt, is one of the foundations for the construction of Plato’s utopian city, The Republic. (369 c) and as Plato puts it, “letting everything else go is the whole risk for a human being.” (618 b) All these aspects of beliefs and necessities are, therefore, what comprise the connections made among people.

People and communal living

The essential factors of beliefs and necessity at some point would force people, to congregate and assemble for their own existence. [4] Thus, communal living serves as a complex relationship created between individuals which results from the beliefs and necessities mentioned previously. Living as “common people” with a healthy relationship with one another therefore means a back and forth exchange of certain things, concrete or abstract, that interlock together like “metal links on a chain” to create a reinforced and more solid bond. [5]

This common bond keeps a group of people to seize obligations to protect each other, institute formal ruling based on established ethical tenets, and call for social expansion chiefly to sustain, as the Republic describes it, “harmony” among people. Such description can be paralleled to the ancient polis, the Athenian city-state. The Polis had succeeded for some three hundred years by being flexible and adapting to the growing sophistication of its people. Each time the balance of power between the classes was disturbed, good relationship and communication brought it back to equilibrium. [6]

The protection of common people has been recurrent subtheme in the Republic. One instance is where in the pursuit for the bona fide meaning of justice, Socrates argued that Polemarchus’ definition was lacking intelligibility and the terminologies of good, evil, friend, and foe were vaguely used. (331 b- 334 b) However, the former agreed at some points asserted to him by the latter, like implications of people safeguarding allies insofar as their co-existence is being disrupted by external forces or individuals. Socrates added that in times of battle, an army would secure the state from invaders. (374 a) These forms of security and protection, be it on a personal level (e.g. common people) or a formal level (e.g. an army), pave the way for people to unite and, as mentioned earlier, to continue to live in harmony. In times of pleasure and pain, a united people tend to bind with one another, not just as a sign of camaraderie, but also as a formation of an identity as common people. (462 b)

In line with the imbedding of a social identity, an eventual institution of law is necessary to obtain and maintain a peaceful assembly of people. The laws have the main purpose of harmonizing the citizens by persuasion and compulsions, making them share with one another the benefit that each class is able to bring to the common wealth instead of favoring one specific class. (519 e- 520 a) The law is based on the cultural and ethical disposition of the people, nation, or society; therefore, every member of the community is and should be covered by this sphere of power. (580 c) Thrasymachus, who is known for taking exception to Socratic ideas made one good point regarding law which Socrates himself acknowledged. He mentioned that a city is principally recognizing an established ruling. (339 a) Although, he superficially manipulated this rhetoric by emphasizing that these rulings benefit only the stronger, the pedestal of his argument was on the right track. In the purging of Homeric poetry, Socrates delivers such laws by stating proclamations regarding how the guardians should not, in any way, be associated with the “other side” of the works where gods explicitly exhibit feeble and inappropriate actions and attitudes. (580 c) Such declaration by Socrates is considerably a good case indicating how reasonable rulings are laid down for the welfare of a people---in this situation, the guardians.

Incidentally, these guardians signify another requirement for a harmonious communal living among people, leaders of the state. These leaders serve as representatives of the people, thus they are recognized by people as embodiments of themselves. In the Republic, a guardian is described vis-à-vis his/her constituents. Socrates precisely states inappropriate poetry should not be heard by auxiliaries from childhood onwards for it will oppose their rationalized mental attitude of honoring the gods and ancestors and not taking lightly their friendship with each other. (386 a) Furthermore, he accentuates the importance of leaders in a community by stating that they [the auxiliaries] should not, by any means, be irrational for then they would be incapable as “sovereigns of great things.” (533 d) In terms of social importance, the good leader that possesses rhythm and harmony on most or all occasions would be most useful to the “city” (413 e) Alongside utility, Socrates defined the true guardian to display oneness with the people, for this value is necessary to prevent the leader from imposing harm to other members of the city. (421 b) When all is said and done, Socrates added that the leader that serves his/her constituents most agreeably and knows their wishes beforehand and is clever at fulfilling them would, on that account, be honored by the people. (426 c)
Plato’s approach regarding people and communal living revolves around the interconnections made between the members of the society, for example, the guardians and the citizens. It is clear that the primary obligation of the guardians is to govern the citizens and to do so justly while the citizens must comprehend by the rules laid down by the state in order to preserve a harmonious social order, to strengthen the common bond among the constituents, and most fundamentally, identify themselves as a people.

But of course, this idea of communal living does not carry on without any limitations. In the formation of the Republic in Book II, Socrates presented an inevitable problem regarding the city and its expansion. He stated that they [he and his interlocutors] were considering “not only how a city, but a luxurious city, comes into being.” (372 d) Also, as the main theme of Book VIII, Socrates reveals the leaders failing to rightly rule the state in respect of properly attend the needs and rights of the people. Some examples of these deliberate attempts to disturb social order are the oligarchs, who would love to spend the people’s money (548 b) and timocratic rulers who would be brutal to slaves if they would not meet up to their expectations therefore denying the rulers of honor and military glory. (549 a) With communal living comes a tendency of people to alienate and reject other people, specifically those who do not comply with their conformity. Socrates puts this in an allegory of a seed sown in alien ground and how it falls away in disposition. (497 b) In the allegory of the cave, it is said that the people inside the cave, who were in it from childhood with their legs and necks in bonds, were unable, because of the bond, to turn their heads all the way around. (514 a-b)

People and personhood

By now, a sufficient amount of understanding concerning the people as a common entity has been attained through a series of diversifying a concept into individual ideas. In the same way, the multitude of people must be parsed into the singularity of the person. The Republic makes it a point that this idea of branching out and how a person constitutes the people, as one body with several parts, or a mother and its sons and vice-versa must be conveyed. Historically, Rousseau, Locke, and Kant, in one way or another, support this point of view with their respective essays and published works. [7] But more importantly, the complexities of defining personhood within an individual, and ultimately, within a community, must be examined.

Plato’s perspective regarding singularities within a group covers most parts of his work. The formation of a utopian state by Socrates and his conversational partners pushed through under the premise that justice, after being examined in a macroscopic level, should be considered as a value within individuals, with respect to “the likeness of the bigger in the idea of the littler.” (369 a) In addition to this, it is mentioned how “the same argument also applies to justice and injustice, good and bad, and all the forms; each is itself one, but, by showing themselves everywhere in a community with actions, bodies, and one another, each looks like many.” In administering this, the interlocutors found that it is acceptable, so as to the majority’s idea is similar to that of an individual member of a group. Furthermore, Rousseau writes in his book Emile that “he [referring to the “Natural Man” or the individual] is numerical unity, the absolute whole which is relative only to itself or its kind. He is only a fractional unity dependent on the denominator; his value is determined by his relation to the whole, which is the social body.” [8] This means that a member of a society constitutes a whole entity in a way that he/she becomes relative to his/her particular group. Hence, an individual’s value is affected by his/her role in relation to the society.

It is important to indicate that this brings in a paradox, of sorts, since the earlier statements imply that a multiplicity of persons create one people. [9] This idea, however, deepens the concept of a structural view of people as one body comprising several parts. The body as a whole refers to the cluster of people, while the parts comprise of the different institutions in the same group of citizens. The tendency when one body part is harmed in any way is that it is fended for by its other part. For example, when a body loses both its feet, the hands must bear their function of, for instance, walking. Inasmuch as one part serves as an alternative to the other, the Republic views a citizen as an “affected part of its own.” (462 e) Yet, the certain part that carries out a function not intended as its primary purpose or “alien” to it, the whole body have a propensity to collapse, momentarily or permanently. (587 a) Similar to a body and its parts, the Republic also gives a complementary take by citing the “Myth of Er.” A part of this legend tells of the land as a mother and its citizens as brothers for they were born of the same earth. (414 e) The scheme of mother-son relationship blends smoothly with the thought of “oneness in many,” presented in this example as a family.

Roles in the society have been discussed in the first part of this analysis, particularly on the topic of communal living among the people. However, the subject lacks in spotlighting the primary component of an individual: his/her values. These values are perhaps one of the main implications of the Socratic dialogue for they present the constitution of not only a person’s position in the society, but also his/her internal characteristics that compose personhood. John Locke holds the same idea, stating that “the body, as well as the soul, goes to the making of a man. And thus may we be able, without any difficulty, to conceive the same person at the resurrection, though in a body not exactly in make or parts the same which he had here,- the same consciousness going along with the soul that inhabits it.” [10] The aspects of the soul, therefore, should be given the same reception as what was given to the citizens and the groups they created, for conceivably, the soul is correlated with values constituting personhood.

In Plato’s masterpiece, the Republic was envisaged as a city “coming into being in speech” (369 a) which most certainly characterizes a specific whole built on a dialectic. This lengthy discussion and reasoning by dialogue presents itself as something astounding, alarming, but intelligible. Interestingly enough, the sole activity of reasoning has made it possible for the interlocutors, who they themselves are people, to theoretically build a city by using a faculty of the soul---reason, instead of their physical attributes; and rightfully so, for it is also mentioned how the guardians should partake their education, “gymnastic for bodies and music for the soul.” (376 e) These guardians, as mentioned earlier, are the perfect representatives of the people in the State. Thus, their souls are examined and put into perspective by Plato, likewise harmonized by moderation, courage, and wisdom. (411a) If correctly founded, he adds, the city would be perfectly good (427e) and people would mind their own businesses, that is, with respect to the positive development of their souls. (517 c-d) These values building up personhood, if properly established and completely utilized, become the definitive part of any individual, even more so a whole society.

In relation to the society or community, the person who has correctly instituted a good and soulful personhood, from appropriate rearing, (491 d) will eventually earn the right to be admired, or at least respected, by his/her fellowmen which contributes yet again to social harmony and preservation. The Republic implies that the just man is “character-filled” and constantly generates admiration from all men and women. (561 e) Also, “…after having considered moderation, courage, and prudence, that is what’s left over in the city; it provided the power by which all these others came into being; and, once having come into being, it provides them with preservation as long as it’s in the city.” (433 c) But it is quite necessary to note that even if a man has a good constitution as a person, he cannot be above the community’s law. “A person is a subject who is capable of having his actions imputed to him. Moral personality is, therefore, nothing but the freedom of a rational being under moral laws; and it is to be distinguished from psychological freedom as the mere faculty by which we become conscious of ourselves in different states of the identity of our existence. Hence it follows that a person is properly subject to no other laws than those he lays down for himself, either alone or in conjunction with others.” [11]

In addition, the value of wisdom in the Socratic dialogue gives emphasis to and props up the good, not the bad. This is evident in Plato’s words: “For badness would never know virtue in an educated nature will in time gain a knowledge of both itself and badness. This man, in my opinion, and not the bad one, becomes wise.” (409 d) To further illustrate this point, Socrates stated that an unjust and unwise man portrays himself as a man who knows all the crafts; thus, other innocent men would follow and admire him, unknowing of the former’s true personhood. (589 c-d) This innocent acquisition of false values, in turn, would yield to a multitude, making most of the people bad. Plato gives a take on this, by stating the “many are bad” and it is necessary to have true philosophers. [12] (490 d) Furthermore, “a man is like his city, [it is] also necessary that the same arrangement be in him and that his soul be filled with much slavery and illiberality, and that, further, those parts of it that are more decent be slaves while a small part, the most depraved and maddest.” (577 d) The city or even any society, if exposed to a controlling and depraved individual such as the one mentioned, will participate in a series of complaining, sighing, lamentations and suffering. (578 a)

To gain a more insightful and deeper understanding of this, the story of the human soul as a composite creature, a Chimera, was told. It is the goal of the philosopher, to place the man above the beast, and domesticate its bestial force to activities which pursue the good, making the beast a subservient ally, “like a father, nourishing and cultivating the tame heads, while hindering growth of the savage ones…” (589 a-b) This allegory goes to show that, yet again, good values yield to a good personhood. But what is waiting for an individual who fails to institute a good and just personhood? The Republic provides an answer: “…they [unjust men] had paid the penalty for every one [unjust deed] in turn, ten times over for each…” (615 a) Inevitably, this commanding factor brings about yet another aspect in the concept of people.

Power of the people

“Could you really persuade,” he said, “if we don’t listen?” (327 c) These words might seem beside the point of the concept of people, but this study begs to differ. Polemarchus, in uttering this, managed to persuade Socrates to join them and eventually produce a theoretical city through dialogue, the Republic. Such incident is a perfect epitome of how the power of people, either negative or positive, is a decisive factor to a people’s life.
Unsurprisingly, there is strength in numbers. In a helpful note, the Republic shows that when the tyrant exhausts everything within his reach and in due course is forced to live among a multitude of ordinary men, he is “bound by a blessed necessity that prescribes that he either dwell with the ordinary many, or cease to live.” (567 d) A sense of intimidation is provided in this line, signaling a transfer in power. This shift of power is proven through the story of the true pilot and the mutineers as told by Socrates. The story basically states that the mutineers are “always crowded around the shipowner himself, begging and doing everything so that he’ll turn the rudder over to them.” Initially, this ill-founded plan of rebellion fails, but the people showed persistence, by picking of what was left of other men who succeeded in taking control of the ship. Then, “the man who is clever at figuring out how they will get the rule, either by persuading or by forcing the shipowner, while the man who is not of this sort they blame as useless…” (488 b-d) Negatively applying itself in this example, the power vested naturally upon a group of people shows how all subtopics mentioned prior to this fold in towards power itself. [13]

However, at some instances, quality overcomes quantity. If a certain group of people possess a greater amount of personhood and are more united as a community, they have the ability to trounce another group of people who are against their beliefs. In the context of Plato’s masterpiece concerning the formation of the State, Socrates revealed that “in all likelihood our champions [the guardians] will easily fight with two or three times their number.” (422 c) Also, in Greek history, the “Battle of Thermopylae” [14] showed how the Spartans, [15] deeply undermanned, were still able to defeat the overwhelming Persian army because they are highly-skilled in the art of war.

Conclusion

Looking back at the definition of people and how Plato’s Republic and some accounts in political history have managed to emphasize that in order to fully understand the concept of the people and appreciate its constant presence in the existence of humanity, one must consider thoughtfully separating individuals from a group. With this comes a perspective of the community in relation to its existence, and an individual in relation to the aspects involved in his personhood--- a view from all angles, so to speak.

Interestingly enough, the final words of the Republic, although anticlimactic, serve as an appropriate conclusion to the value of a great concept such as the people. It states that “…we shall always keep to the upper road and practice justice with prudence in every way so that we shall be friends to ourselves and the gods, both while we remain here and when we reap the rewards for it like the victors who go about gathering in the prizes. And to here and the thousand year journey that we have described we shall fare well.” (621 d) This focuses on the collective standpoint by the mere claim of the word “we” and gives a resounding importance on “faring well” as one people. With all things considered, the subsistence of the concept of the people would not become a prospect without the collectiveness of human beings. As Rousseau would imply, “civic virtue and human solidarity cannot be opposed because the one implies the other. In other words: intersubjectivity is a necessary condition of the formation of the general will. The elaboration of the general will entails a process of identification with others. This identification is not reducible to ethnic similitude. It requires the recognition of the other as a human being.” [16]

Notes:

*The Republic by Plato serves as the main source or basis of this essay. All ideas referred from this Socratic dialogue are mentioned, by line number and letter, inside the parentheses provided over the length of this paper.
1. Patrice Canivez, “Jean-Jacques Rousseau’s concept of people”, Philosophy and Social Criticism: 393.
2. Patrice Canivez, “Jean-Jacques Rousseau’s concept of people”, Philosophy and Social Criticism: 398.
3. As for the ancient Greeks, they had a tendency to divide the world into different things. They saw everything as divided into parts, which fought with each other all the time. So they correspondingly divided people into groups too, from animals and human, gods and humans, men and women, Greeks and barbarians, slaves and freemen, adults and children, etc.
4. Patrice Canivez, “Jean-Jacques Rousseau’s concept of people”, Philosophy and Social Criticism: 491.
5. ibid., p. 396
6. “The Polis,” last accessed July 9, 2011, http://heritage-key.com/greece/polis-was-ancient-greek-city-state-greatest-political-system-ever
7. The theoretical ideas of the three mentioned political scientists may differ at some extent, but it is of great value to note that the basic foundations of their respective works come from similar viewpoints regarding people and personhood.
8. John-Jacques Rousseau, Emile, I: 39-40.
9. As far as political theorizing or philosophical views are concerned however, this is not the case; instead, this impossibility serves as a pathway for political analysis to push through. Such concept of individuals creating a whole is therefore a reasonable argument in political and philosophical works like Plato’s Republic.
10. John Locke, Essay Concerning Human Understanding: Book II, Chapter XXVII.
11. Immanuel Kant, Introduction To The Metaphysics of Morals: IV.
12. Philosopher-kings to be exact. See Par. 5 on People and communal living about leaders
13. In essence, through the mutineers’ belief that the pilot is not qualified to run the ship, they assemble and devise a plan; the man, more charismatic but lacks the skill devised the plan, but under the wrong terms and using the opposite of the values that constitute a good personhood.
14. A war fought between an alliance of Greek city-states, led by Athenian General Themistocles, and the Persian Empire of Xerxes I over the course of three days, during the second Persian invasion of Greece.
15. Contrary to popular belief, the army that defended the “hot gates” were more than the “300” Spartans, as they had a total of 4000 allies behind them. But still, this number is still overshadowed by the massive Persian army.
16. Patrice Canivez, “Jean-Jacques Rousseau’s concept of people”, Philosophy and Social Criticism: 403.

Finally

One final exam down, one more to go before I finally have the second chapter of my well-deserved summer vacation. I'm really excited about that one. The thing I'm not really looking forward to, however, is my grades in the test that I just took in Literature. Boy, I was very unprepared! Thus, all the thoughts in my mind made up a gargantuan heap of brainless ideas resulting to the lack of organization and sensibility of my answers to the essay questions.

It all started because I did not have a book to guide me. I was supposed to buy one yesterday but my sister went home from my grandma's and told me she was going to the mall so I thought, "Why not let her buy the book for me?" Unfortunately, this was the beginning of my end. Somewhere in my big head, I already had anticipated that this plan would fail---and it did. I did not know what I was thinking back then; perhaps I had hoped that my sister wouldn't screw it up. But the heck, it was late and I was tired. I went back to my old self, the one with the battle cry: "Come what may."

Ha! Alas, the final exams were handed to us. As my fingertips felt the intermediate size bond paper graze dishearteningly, I touched my forehead, then the middle of my chest, left and right shoulder, asking for His guidance. I thought it helped out, because of the reason that I was able to answer all of the questions. But I hope that this divine intervention would transcend into the heart of Mrs. Benitez, that she may have the kindness (or the pity, whichever works) to give me a passing mark.

After the tedious exam, I managed to at least find time to write this post, to take my mind off of the prior events. Now I focus with Math, where I actually am doing well at. One more hurdle to overcome, and I FINALLY get to relax and have some me-time.

Whew

Looks like it wasn't the end of the world at all.

Outlook: May 21, 2011

Haven't written in here for a while, but I finally found some time now. Anyway, it's May 21, 2011---supposedly the end of the world. I'm still waiting for what's about to come, for "experts" in this much-celebrated incident claim that it would happen at exactly 6pm (or 2am of May 22 here in the Philippines.) There are a lot of theories regarding this day, whether it involves planetary alignment or biblical evidence. But regardless of all these explanations and taking into account that this event may not even happen at all, I can't help but to ask: What would I do if the world ended today? Or better yet, what's next?

Perhaps I should, before anything else, make a brief evaluation of how my life turned out to be. A lot of things flow endlessly into my thoughts when reminiscing about my whole life. Memories, although some of them just mere fragments now, from my childhood to my adolescence constantly affect my well-being.

My childhood, to say the least, was unorthodox. It was not your usual kiddie life, both from a personal and family-related standpoint. I hadn't had a lot of friends back then, so I sort of created some of my own. Yep, that's right, i had imaginary friends. "We" would go all night playing toys, doing karate, and pretending to be Power Rangers. They were, as I retrospectively think about it now, created because my parents were experiencing a lack of stability. They were facing a lot of problems and were always arguing, so they eventually decided to go separate ways. That is why I was very close to my grandma, but that's another story.

Then there was my high school experience, which happens to be the most memorable since it was more recent and proved to be a transition phase in my life. This part was where I found new friends, undergone puberty, and had the most fun. Also, I became a bit more conscious about how I looked during this phase, for in high school, image was everything. I lost weight and dressed better to get the girls. And indeed, I did get one and I'm proud to say that were still together for more than a year now, a feat that is relatively impressive considering how fast-paced life is in this generation.

Now that I am a certified young adult studying in college, I could say my life has been blessed with a lot of good things. My family isn't at all perfect, but they are always there whenever I am fazed by a difficult predicament and they never fail to make me laugh. My friends, who I've from time to time disappointed with my "I'm-not-exactly-sociable" attitude, have always been there to have fun with me and help me at times. I'd like to believe I'm healthy and happy with what I do, and compared to the other unfortunate people facing bigger problems in this society, I am one lucky bastard. I have made a lot of mistakes but with these, I have learned numerous lessons involving the ways to live, laugh, and love.

With the reminiscing out of the way, I would not really know what to do if the world ended today. To tell you the truth, I would probably just do nothing, because if you think about it, there really isn't any chance for anyone to survive if such a catastrophe occurred (which I hope would not, at least not yet.)

The mere mention of the inevitability of death in this situation brings about a new feeling: fear. Don't get me wrong, I've felt fear before, but with something as intimidating as this whole thing would yield the most imposing fear in me. I can imagine everyone having mixed feelings of grief, panic, confusion, and fear if this event must happen.

As of now however, people here in my community do not, in any way, show a sense of urgency. This "May 21, 2011" prophecy created a lot of noise, but not of the kind that involves the feelings I mentioned, but rather, signs of sarcasm, doubt, and satire. I overheard some people in the streets saying how ridiculous this whole thing is, how it would be an "epic fail." The world wide web feasted on this, saying on blogs, videos, or wall posts how they are waiting for something to happen. This transformation in the way of thinking of people is most probably brought about by the advancements of the world. Clearly, most of the people with knowledge of this prediction are not at all worried. But then again, can we blame them?

Suppose that the world did end today, at least I got to write this blog. And what may come next, no one knows. It's just about how this Day of Reckoning would present itself, if it ever would. The events that would or would not occur will definitely draw in a new outlook in life for me. If it would not happen, I hope to become a better person, whichever way. If it would, perhaps I would not even have a chance have an outlook.

P.S. Please don't end yet my dear Earth:)

Imagery and Intensity: An Analysis of Factory Town and Naturally

Most figures of speech shed a picture in a reader’s mind. These pictures created or suggested by the poet are called 'images'. To participate fully in the world of poem, a reader must understand how the poet uses imagery to convey more than what is actually said or literally meant.The poems discussed in this thesis, Naturally and Factory Town, employ vivid imagery to intensify the theme, which is the harsh condition of workers.
To be able to understand clearly, the two poems should be analyzed individually.
In Naturally, the persona of the poem is a rich man, as suggested by several lines in the poem including lines 9, “And I ride the Benz...” and line 19 “a quickquick highhigh lifelife.” This persona admits his wrongdoings against the workers, as he says in the first line how he “fears the workers” and later on describes why he does.
The first stanza mentions how these people “writhe in bristling grass and wormy mud: out with dawn, back with dusk; Depart with seed, and return with fat-busting fruit.” This describes the environment of the workers.
In the second stanza, a clearer description of the labor the workers carry out comes to play. Here it is shown how they labor even if they are experiencing “head-splitting noise and threatening saws” at “boiling point” and how they depend on “slimy cassava” and “age-rusty water taps” for energy.
In the third stanza, the workers manufacture a car, a Benz, as the persona rides on it with style, “festooned with striped tags and python copper coiling monsters.” The workers are seen to be clapping, which is a sign of fulfillment resulted by the manufactured car, but with “blistered hands.” This explains the toil they have done and how it affected their physical condition.
The fourth stanza gives a take on the workers’ shelter. Their “hives” are made out of “broken bones of fallen mates.” This line signifies that their refuge was probably passed on to them by their predecessors, who were probably also workers, their “mates.”The persona then “drones” in these “hives” and turns them into state-houses, colleges, and makes them official.
These four stanzas and the first two lines of the last stanza include the persona’s reaction towards these, how he “eats the fruit,” “rides in the Benz,” and even “whores their daughters.” A clear image of how he admits his actions.
The last stanza is where the reader sees the reason for the persona’s actions. He desires to have a “quickquick highhigh lifelife,” a life that is the exact opposite of the life of the workers, to “break the bond” between him and these people. All the actions mentioned now make sense because of this statement, he “fears” the workers because he knows what they are capable of.
Factory Town, similar to the first poem, also deals with the harsh conditions a worker faces. In lines 1-9, workers from a factory were “vomited” from their job, suggesting that they were probably expelled or not wanted anymore. The next lines showed imagery on how the workers felt after, “their feet whispered wearily,” “reaching for love.” Then in the next four lines, the workers are “in defiance of their fragmentary careers…with heavy hearts.” This could mean that they did not know what to do any more since they lost their jobs. In their hearts, they resist having incomplete careers.
Then, Bulosan gives a flashback of sorts in lines 14-25 as he states “the longest years of their (the workers’) lives,” the years when they were still working. Line 18 mentions that the workers, after the “whistle of four o’clock,” went “home heavy with fatigue and hunger and love.” This statement alone transpires as if the workers were treated like slaves, and they wanted to go home badly. Lines 23 to 24 adds more brutality to this, by using words like “serpent-like whip,” “bleeding,” “disease,” and “death.”
The remaing part of Factory Town shifts back to the present, showing perhaps new workers, the young man with “hands unsteady with nervousness,” and “the lengthening line of voiceless men.” Their future is somehow foretold in the last line, saying they “will never be men again,” possibly suggesting that these men would also be treated cruelly.
The descriptions mentioned in the two poems clearly represent the workers’ situation, be it physically and emotionally.
In the two poems, the environment is described intensely, with words referring to brutality or pain. An example of this would be in the poem Naturally, where the workers “writhe” in grass. The word “writhe” per se is a very negative connotation as it literally means to twist, as in pain. And to describe twisting in pain in an environment as gentle in people’s mind as grass would truly be saying a lot.
Another case is how the authors describe the physical well-being of the workers. In Factory Town, it was revealed how the workers would go home “heavy with fatigue.” This gives a hint of how these people were treated. But the more interesting thing is it was immediately followed by statements like “blocked the skies,” “black smokes,” and “serpent-like whip of life within bleeding, scarred with disease and death.” These images solidified the assumption that indeed, the workers were ill-treated.
But most importantly, the imagery found in the two poems create a view of how the workers are inferior in the society. In Bulosan’s poem, chimneys of the factory were described to be “gigantic,” which connotes power and superiority, while the men were said to be “voiceless,” which connotes weakness and inferiority.In Bukenya’s poem, the persona describes himself as a “drone,” which is a male bee which does not make honey in the workers’ “hives.” This presents a meaning that the persona is superior, and all the other workers in the “hives,” have to work for him.
The various images mentioned above clearly merge all the parts of the poem together and create a certain vibe of darkness, which is a direct representation of how the workers are treated in Naturally and Factory Town. With the theme intensified in the two poems, it is safe to say that without the various images found in them, all elements that constitute the poems would not be entirely effective.

Family and Crime in Batacan’s Smaller and Smaller Circles

The subject of crime and family has been creatively illustrated in the novel Smaller and Smaller Circles by F.H. Batacan. All throughout the story, Batacan uses the complexity of the characters to exemplify the relationships between the development of a crime and the situation of a family.
Alex and his family
The situation in the Carlos family is the deficiency of communication, caused by poverty and fear, which results to Alex actions.
In Chapter 22, we see the family background of Alex Carlos. His parents, although aware of what the circumstances were between their son and Mr. Gorospe, were afraid to report this. They “didn’t do anything” and “didn’t ask any questions.” This lines show acceptance of fault, and accountability of what happened to their son, who was molested by his P.E. teacher. This leads to a feeling of embarrassment on the part of the parents. The mother was “afraid somebody else was listening.”
In addition, Flora Carlos, Alex’s mom says, “My son has not kept in touch with us,” on the first part of the same chapter. This is a very ironic statement considering what happened during Alex’s childhood. The mother says that Alex has not kept in touch with them, when it was them who were not there for him during his younger days. They told him only to “be careful and be quiet,” an indication of fear and irresponsible parenthood. This is a case of the parents not having the initiative to reach out which, therefore, means a lack of communication and guidance.
Violence also intensified the lack of communication between the parents and Alex. The father hit Alex when he was young because of the blood he saw on Alex’s shorts. Although this was unintentional and only a result of sudden reaction, it still counts as a major part of what Alex became; it was mentioned that, after this happened, he tried hard to keep himself from killing his father.
All of these factors triggered Alex’s dysfunctional mindset, resulting to the murders he committed.
The victims’ families
Also, we see the families of the victims of the serial killings in one chapter. The author states the status of the families and the lives of the children before they were killed. The three victims have one thing in common: a broken family. This ultimately results to the children’s abduction and eventually, death. But the story also illustrates the effects of the children’s deaths to the families. This shows the back and forth connections between crime and family.
Edith Solis, who gave birth at a very young age and was immediately left by her partner Joel, experienced the trials of being a single mother. But in the end, she was able to carry her son and herself when she worked as a seamstress. It was mentioned that Noel was a “very good boy.” He did chores like washing dishes, cooking rice, and fetching water. His mother was so pleased at him; she kept saying that “he came from her”.
When her son has suddenly disappeared, she did not lose hope, she still washed his clothes, hoping that one day, he would return. However, when she has learned about what happened to her son, her heart was broken. She said, “No. Don’t tell me. Don’t tell me.” This hints her incapability to bear the news and to accept the death of her much-loved child. This is a situation where the death of a child, caused by a crime, affects a single mother. The brutal murder of Noel results to Edith’s grief and broken-heartedness.
But unlike the first family, the other two families also have contributed to the development of the crime. In Binang’s case, it is shown that Lino, her son, was a child she never wanted. This is a direct contrary to Solis’ affection for her son. Although both mothers experience circumstances of bearing a child against their will, Edith showed love for her son while Binang showed resentment towards Lino. Batacan reveals that Binang always had a “look of displeasure” on Lino, ignoring him all the time. Binang even sends him right away to her daughter after he was born, telling her, “It’s your turn now.”
This illustrates how this kind of set-up in the family results to the crime. Lino felt that he was unloved by his lola, who was actually his real mother. This feeling of his is caused by the way he is treated in the family, ignored all the time. Therefore, the lack of attention, and even affection, towards Lino gives good explanation for the development of the crime.
We see in the third family how Enteng, Lolita Bansuy’s son, was affected by the death of his father. After this incident, he went around with his “glue-sniffing friends” and joined them in their antics. He was always considered to be the ‘thorn” in the side of his mother, who was acknowledged to be a “busybody” with “good-natured jibes.”
Again, the condition of the Bansuy family creates a validation of why the crime happened. (By crime, I mean the development of it, not crime per se). Enteng always hung around with a bad crowd, exposing him to the belligerence of the streets. Unfortunately for him, he becomes the target of the serial killer.
Joanna, Wally, and the two priests
A different case of family is showed in the relationships between Joanna and Wally and the friendship of Jerome and Saenz. Both relationships are not based on blood, but are created by values of closeness and concern which makes these produce a mood similar to a family’s.
In Joanna and Wally Soler’s relationship, we observe the evidences that made their father-daughter-like connection. In Chapter 8, their actions signal that they are comfortable with each other’s company. Joanna is fond of calling Wally names like “Wally Wonka” or “Wallykins” while Wally makes fun of her all the time.
But it goes deeper than a friendly relationship. It is stated in the story that Wally showed “the same fondness (for Joanna) with which he might have laughed at his own children” and that he “sees Joanna as the daughter he never had.” With all these feelings revolving around their relationship, cognateness seems irrelevant. Joanna lost her father in an accident and thus, she turns to Wally to be her father-figure.
The two priests’ relationship, meanwhile, stemmed from their experiences of being together for a long time. They treated each other like brothers, finding humor in everything they do. All throughout the story, Jerome and Saenz seem to think alike, which is a result of their experiences as teacher and student.
Since Jerome’s family was not really that close, he felt like a member of the Saenz family. With them, as stated in chapter 7, he felt “an inexplicable happiness, wonderful and bewildering at the same time.” He also admired the family’s collective character which gives him an impression that happy families do exist.
But what are the connections of crime and these “family” relationships? It is obvious in the story that the brotherly communication between Saenz and Jerome was essential in finding out the identity of the serial killer, and thus solving the crime. Wally was committed to protecting Joanna, who managed to control herself from reckless actions that could put her in danger.

Family relationships and crime
In conclusion, the story’s theme, intensified by its characters, mirrors how a family is affected by a crime and vice versa. We understand the situational differences among the characters. Alex and the victims clearly had no one to rely on during their time of need while Jerome and Joanna both found “families” they could depend on. We see how the prior become part of the crime and the latter contribute in solving the crime.

The God of Small Things Chapter Summary

Chapter 1- Paradise Pickles and Preserves
Rahel returns to Ayemenem to see Estha, her twin brother. They were introduced as a “rare breed of Siamese twins” for when they were able to know the thoughts of the other without speaking when they were young. Flashbacks about their parents and how they separated were also mentioned.
Then, the narrative moves to Sophie Mol’s funeral. She was the twins’ cousin. The narrator also tells about the point where Ammu, their mother, reported to the police the mistake they made. Weeks after that, Estha was brought to his father.
The adult lives of the twins were briefly mentioned before their return to Ayemenem. Baby Kochamma’s background was also stated. She is the grandaunt of the twins. Rahel reminisces on the events resulting to Sophie mol’s death.
Chapter 2- Pappachi’s Moth
In the town of Cochin, the twins, Ammu, Baby Kochamma, and Chacko (Ammu’s elder brother, Margaret’s husband) were about to pick up Sophie Mol and Margaret Kochamma. Then, they decided to watch The Sound of Music but they were setback by a rally by the Marxists. Rahel sees Velutha, her friend, who apparently is an “Untouchable.” She greets him but Ammu slaps her angrily.
Flashbacks, again, were presented. They were about Velutha’s relationship with the family, how the twins loved him like a father.
Baby Kochamma is made to wave a Communist flag. Rahel claims that she did not see Velutha afterall. Then, they drive away. Chacko says that Ammu and the twins are burdens to him.
Chapter 3- Big Man the Laltain, Small Man the Mombatti
In the present, it is shown how Baby Kochamma and Kochu Maria, a servant, paid no attention to the Ayemenen house. Estha comes home, undresses and washes his clothes, as Rahel watches.
Chapter 4- Abhilash Talkies
The family arrives at the cinema. Estha sings along to the movie and Ammu gets irritated so she sends him out. Here, Estha was molested by the Orangedrink Lemondrink man when he forced the child to masturbate him. Also in this chapter, we see tension between Rahel and Ammu when the latter tells her she loves her less.
In the hotel where the family stayed, a look into Chacko’s thoughts about his child, Sophie Mol, and the communist groups were stated. Rahel and Estha sleep beside each other, with their hands together, dreaming about their dream house.
Chapter 5- God's Own Country
This chapter takes place in the present where the narrator describes the dirtiness of the river. Through the years, it has been bathed in, swam on, and defecated. Also, this chapter mentions how the old “History House,” a former home of an Englishman who had Indian customs, transformed into a hotel.
Comrade Pillai, the leader of the Communist party, bumps into Rahel and remembers his son named Lenin.
Chapter 6- Cochin Kangaroos
On the day the family went to the airport, Ammu and Baby Kochamma, wearing new dresses, prepare for the arrival of Sophie and Margaret. Estha and Rahel do not greet the visitors properly as what they were told to do, so Ammu scolds them. Nonetheless, Sophie Mol and the twins still get acquainted.
Chapter 7- Wisdom Exercise Notebooks
The story goes back o the present. Rahel finds her and Estha’s old notebooks. She was amused by how Estha wrote about gruesome topics and his childish mistakes.
Also, Rahel remembers the events before her mother’s death, which happened on a job interview, including her last visit to Ayemenem.
Chapter 8- Welcome Home, Our Sophie Mol
Mammachi is introduced. She is the grandmother of the twins and the mother of Chacko and Ammu. She loathed Margaret Kochamma and called her just another whore.
Sophie Mol was welcomed to the house with a cake. Rahel ignores the cake and instead, plays with Velutha. Here, Ammu gets attracted to Velutha.
Chapter 9- Mrs. Pillai, Mrs. Eapen, Mrs. Rajagopalan
Rahel remembers when she, Estha, and Sophie Mol visited Velutha. This moment made the three close friends. Then, Rahel wanders in the abandoned pickle factory.
Chapter 10- The River in the Boat
Estha is in the pickle factory while everyone eles is celebrating Sophie Mol’s arrival. Rahel barges in, and they pick up things to take to the “History House.” They found a boat to go there, but it sank when they were trying to launch it. The twins go to Velutha’s hut and ask for help. Velutha warns them about the dangers of boating in the river.
Velutha brings the twins home. He sees Ammu and tries to control his feelings for her.
Chapter 11- The God of Small Things
Ammu dreams of a one-armed man making love with her. The twins carefully wake her up for they thought she was having a nightmare. Ammu wakes up and realizes she had dreamed of Velutha, who was referred to as the God of Small Things.
The story goes back to the present where rahel thinks about the destruction of their family as she watches Estha bathe.
Chapter 12- Kochu Thomban
Rahel goes to Kochu Thomban, the sleeping elephant and watches the kathkali dancers. She was fascinated by these, and senses Estha’s arrival. Although the twins sit separately, they both think about their own family.
Chapter 13- The Pessimist and the Optimist
This chapter recalls the story of the marriage of Sophie Mol’s parents and why things did not work out. Margaret was attracted by Chacko’s confidence while the latter was attracted by Margaret’s independence. Chacko became careless of his appearance after the wedding and became fat. This resulted to Margaret being tired of her husband’s sloppiness. She meets another man, and the two broke up. Nevertheless, they still became good friends.
Now, the events leading to Sophie Mol’s death are gradually revealed. Vellya Paapen, Velutha’s father, tells Mammachi about Ammu and his son’s affair. He also offers Mammachi that he would kill his own son but Mammachi rejects this and spits at him and pushes him to the ground. Furious, Mammachi and Baby Kochamma, who has always been jealous of Ammu, lock Ammu in her room. The next day, they hear the news that Sophie was found dead in the river.
At the police station, Baby Kochamma lies to the police that Velutha threatened them and tried to force himself on Ammu. The inspector then interviews Comrade Pillai about whether Velutha has any political support and, discovering that he does not, instructs his men to beat Velutha up until he dies.
Chapter 14- Work is Struggle
Chacko visits Comrade Pillai and asks him about Velutha. Comrade Pillai, because of his own ambitions in the Communist Party, tells Chacko in English that Velutha is a Paravan or a perilous member of the Communist party who should be fired.
Velutha comes to see Comrade Pillai, after Mammachi summoned him only to insult and fire him, and Comrade Pillai tells Velutha that he has no support from the party.
Chapter 15- The Crossing
Emotion-filled, Velutha swims across the river toward the “History House.” Again, he is referred to as The God of Small Things.
Chapter 16- A Few Hours Later
The twins were convinced by Sophie Mol to run away to make the adults more upset. The three used a boat to cross the river to go to the History House. But suddenly, the boat tipped over and Sophie Mol was nowhere to be found. The twins reach the shore.
Chapter 17- Cochin Harbor Terminus
The story focuses back to the present where we see Baby Kochamma writing in her diary imaginary love stories about her and Father Mulligan, a love that never happened.
Also, we see Rahel and Estha reminiscing together, quietly sitting on the bed. We learn that Velutha was arrested and was charged with kidnapping and murder. After that, Comrade Pillai led a Communist siege of the pickle factory, saying that Velutha was being persecuted for his party membership.
Chapter 18- The History House
Back to Sophie Mol’s death, the police find Velutha sleeping next to the twins, who just came, at the History House, and they beat him up until he is nearly dead. The police feel good in saving the twins from this man.
Chapter 19- Saving Ammu
Inspector Mathew, who was assigned in this incident, interviews the twins. After this, he sends for Baby Kochamma and tells her about the children’s story.
Afraid to be put to jail, Baby tells Estha to identify Velutha as the one who “kidnapped” them or else, Ammu goes to jail. Fearing that this would happen, Estha obliges and Velutha eventually dies. This leads to Estha being sent to his father, Babu.
Chapter 20- The Madras Mail
This chapter describes the scene when Estha leaves for Calcutta to live with his father. Estha feels guilty of Velutha’s death, and therefore never speaks a word since. Rahel, meanwhile feels sad of her twin’s departure and screams to show her emotion.
The plot shifts to the present where the twins lie on the bed and start to make love.
Chapter 21- The Cost of Living
This chapter returns to the point at which Ammu comes across Velutha at the river. Eventually, she and Velutha make love for the first time.

Bantay Presidente Takes the First Step towards Involvement

At the start of the school year, the Sanggunian ng mga Mag-aaral ng mga Paaralang Loyola ng Ateneo de Manila or Sanggu, debuted one of their projects dubbed as “Bantay Presidente: The First 100 Days in Power.” This project, also called the BP100, is spear-headed by the Socio-Political Alliance of the School of Social Sciences and aims to give comprehensive reports on President Aquino’s performance and to raise awareness in the Ateneo community.

A lot of pressure was on the Sanggu, since this was their initial project. But in the end, their campaign proved to be successful. During the project’s stint in the months of July to October, it established itself as something that the student body can depend on by achieving its aims, reporting systematically and with credibility, and making itself accessible.

The project’s success is gauged primarily on how it was able achieve its objectives. Based on surveys given by the official publication of ADMU, Guidon, and Sanggu itself, around 80% of the students praised the BP100. This landslide of positive feedback from the student body from all Loyola Schools directly means that the project’s aim to raise awareness was accomplished. Also, the reports which are presented on a daily basis attained another aim of this project, which is to assess PNoy’s performance in his first months as president of the country.

The technicalities behind the project were properly organized by setting up committees which would focus on their respective issues. They were divided into teams dedicated to comprehensively report the following: Human Rights, International Relations, Economy, Land Reform, Governance, Education, and Health and Environment. This has greatly contributed to the success of the BP100 because through this framework, the readers were given clear and precise accounts on the issues dealt by the Aquino administration.

The grounds for the reports were very rational and credible. The Sanggu based its daily accounts on news articles from established news-giving bodies such as GMA, ABS-CBN, Philippine Daily Inquirer, and Philippine Star. The statistics shown in the reports were based on SWS surveys.

With all that said, it is still unyielding for this project to be efficacious if the accounts or reports are not made accessible to the Ateneo community. Since this is the Internet generation, all reports were posted on the Web, making it easier for the readers to acquire them. The Sanggu created a website dedicated to the BP100, bantaypresidente100.tk, and simultaneously posted reports on different sites such as Facebook.

This project also employed different methods to gain publicity. Banners were all over the campus which featured a cartoonized picture of the president saying his trademark line, “Kayo ang boss ko.” Also, recycling bins that addresses the students’ satisfaction with the president were presented.  Students may put their bottles or cans to their corresponding answer, be it a yes, no, or neutral stand.

All in all, the Bantay Presidente project institutes itself as not only a comprehensive analysis of the president and the government as a whole, but also as an initiative towards participation from the students of the Ateneo. More projects of this kind should continue to grow in the school community, to help promote the value of awareness. Although awareness per se cannot totally change a country, the BP100 clearly demonstrates that it is the first step towards involvement.

Air Force City

Here's my Filipino informative paper:

Makikita sa puso ng Clark Freeport Zone ang Air Force City. Naging mahalagang lugar ito para sa mga miyembro ng hukbong panghimpapawid noong panahon ng Ikalawang Pandaigdigang Digmaan. Ngunit sa paglipas ng panahon, nagkaroon ng mga modipikasyon sa paggagamitan ng pook na ito.

Nagsimula ang Clark bilang isang base ng mga Amerikanong sundalo. Sa kadahilanang ito ay yumabong ang isang siyudad sa loob ng baseng ito. Ang Air Force City sa gayon ay nagsilbing tirahan para sa mga piloto ng hukbong militar.

Sa loob ng maliit na siyudad na ito ay makikita pa rin ang mga lugar at gusali na dating pinapatakbo ng Amerika para sa mga sundalo nito. Ang ilan sa mga gusaling ito ay ang Kelly Theater na itinayo noong 1953 at naghandog ng mga palabas na natunghayan ng mga sundalo noon. Nariyan din ang mga gusali ng mga tirahan at mga opisina ng mga nagsilbi sa militar. Hindi rin mawawala ang mga hospital na nagbigay lunas sa mga sundalong napinsala. Kung papasukin pa ang siyudad ay makikita ang iba’t ibang paaralan noon. Labis na napinsala na ang mga gusaling ito ngayon at ang iba’y nawala na nang tuluyan.

Ngayon, ang siyudad na ito ay naging ng isang pasilidad ng panlibang para sa buong pamilya. Ang malalawak na parang dito ay ipinagtayuan ng mga parke kung saan makikita ang mga “replica” ng iba’t ibang sasakyan at eroplano ng mga sundalo noon.

Ang iba’t ibang gusali naman na dati’y mga opisina, ospital, tirahan ay labis na nasira na ngayon att hindi na maaaring gamitin. Ngunit mayroon pa rin namang mga makasaysayang lugar na maaari pa ring daluhan ng mga turista. Naririto ang Buildings 2425, 2050, 2127, 2125, Old Kelly Theater, at iilang mga gusaling ginawang tindahang “duty free”o mga paaralang pampaliparan gaya ng Clark Polytechnic.

Lahat ng mga modipikasyon sa lugar na ito ay sinimulan ng Clark Development Corporation o CDC. Nais ng organisasyong ito na panatilihin ang kagandahan ng makasaysayang siyudad na ito at palawakin pa ang kayang ihandog nito. Sa ngayon ay marami ng ipinatayong mga bagong paaralan, tindahan, pagawaan, at mga teknikal na gusali ang  korporasyong ito.

Ilang dekada matapos ang digmaan, makikita ang pagbabago sa lugar gaya ng Air Force City sa Clark. Nagbago na ang mga base militar noon ng mga Amerikano at nagsibol ang mga pasilidad na pagmamay- ari na ng mga Pilipino ngayon. Mula sa pagkakasakop ng mga dayuhan ay natamo ng makasaysayang siyudad na ito ang daan tungo sa pag-asenso.

Motivation is key

Alright, my very first blog. Honestly, I was very reluctant to do this whole thing in the first place. At that point, I wasn't really sure if my heart was truly on this. In life, there are times when I start at something and really get excited about it. Then over the course of actually doing that certain thing, I get very nonchalant and too carefree that I forget, sometimes on purpose, to finish it. It has been a habit of mine that I've been wanting to purge out of my soul, but never got the motivation to do so.

But then, something magical happened.

Suddenly, I was getting a lot of ideas scrambling and gathering in my head, which, to me, is a very positive thing. This means that the thought of writing makes my mind work. And believe me, it takes a lot of effort and will power to make this head of mind work properly and more efficiently.

For instance, whenever I do chores like cleaning my room or washing the dishes, my brain seems to function in auto-pilot mode, wherein my subconscious is more active compared to my own consciousness. Some people take this as an opportunity to reflect and imagine things which works to their advantage. It's like hitting two birds with one stone. Clean dishes. Ideas to consider.

But in my case, it's very unfortunate because nothing is in my head during those auto-pilot sessions. Nothing. Zero. Nada. I just look at an object for five minutes, and before I know it, I'm done with the dishes. There are times when I sort of like this because it makes work seem faster and easier. But then again, when I look at the big picture, it certainly is a disadvantage on my part.

That is why I embraced the idea of writing a blog. It motivated me. I know I still need a lot of improvement at this stage, but as that famous saying goes, Rome wasn't built in a day. The first step in every successful plan is a lot of motivation. There are a lot of locked doors on the way; I know that motivation is key.