Creative Synthesis, Implications and Recommendations
This chapter consists of three sections: The first section discusses ARALPINOY.ORG INC as a Creative Synthesis for Ethical-Pedagogy in Action, a non-stock, non-profit organization registered under the laws of the Republic of the Philippines. It is the writer’s concrete initiative to create ethical-pedagogical bridge to practice the principle of ethical-pedagogy for sustainable living. The second section is on the implications of this study with the two sub-sections: first, on the pedagogical implications of Nakakaluwag for Sustainable Living, “Anumang nakapag-uugnay ay nakakapagpaluwag” (Relationships make for a life of ease) is a Filipino articulation and an ethical pedagogy on how to be just and live in a life-sustaining and life-giving relationships. The second sub-section is on “Anumang nakapag-uugnay ay nakakapagpaluwag” as common ground for Sustainable Living. The third section is about the General and Specific Recommendations: first, a recommendation in general and to whom this applies in view of the insights offered this study, and second, a recommendation for each member of the community of the DLS-CSB which may also be applicable to some, if not to all.
The detailed outline of all the sections and sub-sections of this chapter is as follow:
Chapter 5 Creative Synthesis, Implications and Recommendations
A. Creative Synthesis
ARALPINOY.ORG INC as Creative Synthesis for Ethical-Pedagogy in Action
The Pedagogical Implications of Nakakaluwag for Sustainable Living
“Anumang nakapag-uugnay ay nakakapagpaluwag” as common ground
for Sustainable Living
ARALPINOY.ORG INC as Creative Synthesis of the Ethical-Pedagogy in Action
Aral Pinoy seems to appear as something pre-existing in a sense, but the truth is that the present study is an offshoot of a final paper requirement with Sister Ann Braudis in a doctoral subject, Asian Values and Creation Spirituality during the first semester of the writer in the ACA Program of ASI, school year 2006–2007. The short study titled, ‘Nakakaluwag: An Affirmation of A Vision of Persons Living in Peaceful Harmony and with Respect for Life and Dignity: Towards A Filipino Contribution to A Sustainable Worldview and Global Ethic’ was eventually published in Ang Makatao, an ASI Journal (Ingles, 2006, pp.32–43) and has eventually opened a door of opportunity for him to present it in two separate conferences, namely, the International Conference on Social Sciences and Humanities 2008 (ICoSSH2008), Universiti Sains Malaysia, Malaysia on June 18, 2008 and the Pambansang Kumperensiya sa Sikolohiyang Pilipino (PSSP2008), Holy Angel University, Angeles City, Pampanga on November 20, 2008. Inspired by this Filipino value nakakaluwag, the following year, 2009, Aral Pinoy was conceived as an advocacy dedicated to education for life-giving relationships. On March 25, 2009 the writer received an email from Mr. Eduardo B. Verzosa, a Filipino professional web/graphic designer based in Norway, who expressed his intention to support Aral Pinoy’s education advocacy after reading the writer’s blog on free teacher-training for public schools. Mr. Verzosa generously shared his website-design talent and web hosting services free of charge for Aral Pinoy. By April 16, 2009, Aral Pinoy launched its official website www.aralpinoy.org and by embracing and practicing an ethical pedagogy on how to be just and live in life-sustaining and life-giving relationships, eventually series of programs, projects and activities have been done and will continue doing. After the writer’s grace-filled defense proposal on the present study on this phenomenon of nakakaluwag last June 5, 2010, on August 11 of that same year, he was blessed to formally establish ARALPINOY.ORG INC., a non-stock, non-profit organization registered under the laws of the Republic of the Philippines with the Securities and Exchange Commission (SEC) (with CRN CN201012580 and TIN 007–842-097). Little did the writer know and realize that a 2006 final paper requirement that gave birth to Aral Pinoy advocacy in 2009 will evolve and find its meaning, purpose and articulation in his 2011 dissertation, and that his advocacy as of 2009 in the same context of life-giving relationships or holistic relationality eventually has converged to become the present study’s creative synthesis. Aral Pinoy simply means a Filipino (Pinoy) Pedagogy (Aral), which is basically a tangible manifestation of the writer’s initiative to create ethical-pedagogical bridge in concrete action for purposes of values re-orientation or formation program for sustainable living based on the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag” as an alternative, truly Filipino ethical-pedagogical frame. Today, the writer sees that Filipinos need purposes in their own particular contexts and conditions, in their works and lives. Aral Pinoy tries to respond to these needs by involving Pinoys serving their Kapwa-Pinoys (Filipinos serving her/his own countrymen/women), the people and the community in the field of Education, be it Basic or Adult Literacy. By turning our work into ministry and service, focused and energized, in our humble way, Aral Pinoy continuously to work with students, teachers and communities. To sustain this initiative, Aral Pinoy helps students learn and teachers teach. Aral Pinoy has and continuously seeks volunteers (groups and individuals) who can be partner with Aral Pinoy through its ongoing efforts for the improvement of teachers’ training, students’ learning, and classrooms’ learning. With trust in God and confidence in the meaning and purposes of what Aral Pinoy is doing, the writer is convinced that Aral Pinoy can make a vital difference in the life of the Filipinos.
At the moment, Aral Pinoy is into Alagang Silid-Aralan (adopt and nurture a classroom) as one the initiatives to support teachers and students in classroom level. That nurturing part cannot be separated in the process of Ang Alagang Silid-Aralan ay Alagang Pinoy (to adopt and nurture a classroom is to care in a Filipino way). With the writer’s intention to help schools, teachers and students na hindi nakakaluwag (not experiencing life with ease), he hopes to find people na nakakaluwag (experiencing life with ease) who may support this initiative. Aral Pinoy is dedicated to education for life-giving relationships (Fuellenbach, 1998, Ruether, 2000 & Hornedo, 2009). This is inspired and born out of helping and working with the marginalized sectors of our society since the writer’s seminary formation days And to truly make a vital difference in the lives of our fellow beings (ating mga kababayan), he also envisions that one day if God’s compassionate-embrace encloses all of us, more schools for life-giving relationships will be built in the rural areas, and these are the schools for life that will sustain them.
The writer believes that today, education is an urgent call to action for and by the rural poor: the indigenous people, the rural women, the fisher folks, the farmers, the rural youth, the elderly, persons with disabilities and the informal sector.
It has already been discussed with greater detail in the Review of Related Studies the following four independent studies with fourfold relationality: Fuellenbach (1998): (1) with their fellow human beings, (2) with themselves, (3) with nature (creation) and (4) ultimately with God; Nagahama (2006)/ Hornedo (2009): (1) Makabayan (Love for Country), (2) Makatao (Love for Humanity), (3) Makakalikasan (Love for nature) and (4) Maka-Diyos (Love for God) and Ramirez (2009): (1) Pro-Country (Maka-Bayan),(2) Pro-People (Maka-Tao), (3) Pro-Nature (Maka-Kalikasan), and (4) Pro-God (Maka-Diyos).
ARALPINOY.ORG INC (a.k.a. Aral Pinoy) LOGO
Photo Image Courtesy of Eduardo B. Verzosa
The official logo of ARALPINOY.ORG INC (Education Philippines) (see figure 4 below) consists of the feather pen (blue), the book (blue and red), the Philippine flag (blue and red) and the sun rising (yellow) above the mountain horizon (blues and red), three stars (yellow), the text Aral Pinoy which all put together they symbolize hope for knowledge and education, and at the same time demonstrate a true Filipino spirit. But how do we demonstrate a true Filipino spirit? What proof will make you agree more to demonstrate a true Filipino spirit? What evidence will make you believe that the fourfold relationality is truly a Filipino spirit?
In the Philippines, the Republic Act No. 8491, also known as An Act prescribing the code of the national flag, anthem, motto, coat-of-arms and other heraldic items and devices of the Philippines [Flag and Heraldic Code of the Philippines], declares in Sec. 40: The National Motto shall be “MAKA-DIYOS, MAKA-TAO, MAKAKALIKASAN AT MAKABANSA.”
The same Act also declares in Sec. 25: The following shall be the Pledge of Allegiance to the Philippine flag:
Ako ay Pilipino (I am a Filipino)
Buong katapatang nanunumpa (I pledge my allegiance)
Sa watawat ng Pilipinas (To the flag of the Philippines)
At sa bansang kanyang sinasagisag (And to the country it represents)
Na may dangal, katarungan at kalayaan (With honor, justice and freedom)
Na pinakikilos ng sambayanang (That is put in motion by one nation)
Maka-Diyos, [For the love of] (God,)
Makakalikasan at (Nature and)
The Pedagogical Implications of Nakakaluwag for Sustainable Living
Table 16 shows two juxtaposed columns, a side-by-side columns highlighting and comparing Hornedo’s justice based on the Biblical covenantal tradition and, “Anumang nakapag-uugnay ay nakakapagpaluwag” a proverb born out of and together with the Seven (7) Proverbial Themes (Filipino Proverbs or Mga Salawikain). The first column with the heading: ‘Hornedo’s (2009) Justice’ contains Hornedo’s Justice in terms of the fourfold relationships. The second column with the heading: “Anumang nakapag-uugnay ay nakakapagpaluwag” consists of the Proverbial Themes.
These has already been discussed with greater detail in Review of Related Literature and Related Studies the Hebraic Covenant Theology in the Old Testament (OT) this justice concept which translates to “Right-Relations” or even better as “Life-Giving Relationships” (Fuellenbach, 1998). Ruether (2000) has confirmed that the basic insight of this Biblical covenantal tradition is to translate this right relation into an ethic. Fuellenbach’s fourfold relationality has also been elaborated in greater detail by Hornedo (2009) when he has spoken of justice: “Justice is meaningful in terms of the relationships man/woman has and creates (1) between him/herself and other humans and human institutions, (2) between him/herself and nature, (3) between him/herself and himself, and (4) between him/herself and the Transcendent [God] (par. 74).
Table 16. Hornedo’s Justice and the proverb “Anumang nakapag-uugnay ay nakakapagpaluwag”
Hornedo’s (2009) Justice based on the Biblical covenantal tradition (Fuellenbach, 1998 & Ruether, 2000).
“ Anumang nakapag-uugnay ay nakakapagpaluwag”
|Relationality with the Transcendence [God]. The relationship of man with Transcendence is recognized legally under the provision of law assuring freedom of belief and religious expression. It proposes that “values education needs to confront squarely the developing religious consciousness of learners, especially their growth towards tolerance and the positive appreciation of the religious culture of other people” (par. 80).||Theme 2 “Nasa Diyos ang awa, nasa tao ang gawa.” Experiencing life with ease (nakakaluwag sa buhay) as2.1 living the values of faith.2.2 God as the source of life with ease2.3 a meaningful relating with others (pakikipagkapwa).2.4 God’s providence.2.5 a blessing.|
|Relationality with Themselves. It is justice to self and to society to care for one’s development personally and professionally. It is injustice to fail to value peoples’ potentials and grow up to become burdens both to themselves and to society. Every school child ought to know these facts to motivate her/him towards growth and to make her/him perseveres to learn and know more (par. 79).||Theme 1 “Ang buhay ay parang gulong, minsang nasa ibabaw, minsang nasa ilalim.” Experiencing life with ease (nakakaluwag sa buhay) as– 1.1 a joyful feeling.- 1.2 having meaning and purpose in life.- 1.3 as experiencing happiness.- 1.4 having sense of well-being.- 1.5 engaging the hearts and minds.|
|Relationality with Fellow Human Beings. Doing justice is to recognize the value and rights of the individuals and to give them their due: Nutrition if they are hungry, clothing if they are naked, medicine if they are sick, education if they are ignorant, deliverance from bondage if they are oppressed, and so forth. The recognition of the rights of others means the proper rendering to them of that to which they have a right. Most importantly, the rights of others are to be read as one’s obligation towards them. Human beings relations with their fellow human beings include institutions.||Theme 5 “Ang hindi marunong lumingon sa pinanggalingan ay di makakarating sa paroroonan.“Experiencing life with ease (nakakaluwag sa buhay) as5.1 generosity.5.2 gratefulness.5.3 giving.5.4 sharing.5.5 compassion.
|Relationality with Nature. Doing justice with nature involves the promotion of the beneficence of nature for humankind. It is unjust to society to resort to hasty aggression upon nature that plagues man in the form of shortages of natural resources. What is just in dealing with nature is the provident use of natural resources for the sustenance of society’s necessities.||Theme 6 “Kung walang tiyaga, walang nilaga.“Experiencing life with ease (nakakaluwag sa buhay) as6.1 freedom.6.2 responsibility.6.3 empower[ment].6.4 beauty.6.5 opportunity.
“Anumang nakapag-uugnay ay nakakapagpaluwag” (Relationships make for a life of ease) is a Filipino articulation and an ethical pedagogy on how to be just and live in life-sustaining and life-giving relationships. “Anumang nakapag-uugnay ay nakakapagpaluwag” basically refers to any among these four that gives life to and receives it with (1) fellow human beings, (2) themselves, (3) nature (creation) and (4) God. In other words, all have the ability to be life-sustainer and life-giver and at the same time have the capacity to be enclosed by life-sustaining and life-giving relationships. This ethical pedagogy and its’ application and practice are supported by the previous discussion on the Theme 7 “Hanggang maiksi ang kumot, matutong mamaluktot” where experiencing life with ease (nakakaluwag sa buhay) would mean7.1 having money to buy, 7.2 condition, 7.3 earning and saving, 7.4 hope, 7.5 saving for the future, 7.6 sustaining, 7.7 thrifty, 7.8 having work, and 7.9 mind-set.
“Anumang nakapag-uugnay ay nakakapagpaluwag” as common ground for Sustainable Living
This study has come full circle and has come back at the dawn of renewal. Everything is making sense now, but the interpretation-description must stop from what this study has seen so far because this study had already painted a clearer image and bigger picture of the phenomenon of nakakaluwag. The Filipino value nakakaluwag is a distinctive cultural feature and a unique contribution to the global ethic [universal value] for sustainable living. First, after doing a hermeneutic phenomenological inquiry into our Filipino value nakakaluwag that are embedded in the shared-beliefs and embodied in the shared-practices of the fourteen (14) multi-sectoral representatives of DLS-CSB, the writer, with his effort into continuing education and research for a sustainable living, has drawn upon our Filipino cultural resource a hermeneutical insight: “Anumang nakapag-uugnay ay nakakapagpaluwag” a proverb born out of the Seven (7) Proverbial Themes (Filipino Proverbs or Mga Salawikain). Second, the writer has integrated the Filipino value nakakaluwag with some Filipino beliefs and practices through the Seven (7) Proverbial Themes (Filipino Proverbs or Mga Salawikain) in view of holistic relationality and he introduces “Anumang nakapag-uugnay ay nakakapagpaluwag” not only as a Filipino ethical-pedagogy in view of Holistic Relationality but at the same time as an integration (principle) that serves as a common ground for sustainable living (see figures 2 and 3). This common ground is supported and its’ application and practice are supported by the previous discussion on the (1) Theme 3 “Kung gusto may paraan, kung ayaw may dahilan” where experiencing life with ease (nakakaluwag sa buhay) would mean: 3.1 solutions to life’s problems, 3.2 having peace of mind, 3.3 free from worries, 3.4 acceptance, and 3.5 contentment, and on the (2) Theme 4 “Kung may isinuksok, may madudukot” where experiencing life with ease (nakakaluwag sa buhay) would mean 4.1 selfless-understanding, 4.2 wisdom, 4.3 life’s lesson. Third, the writer has taken a second look and even more at the Filipino value nakakaluwag in view of holistic relationality (Fuellenbach, 1998 & Ruether, 2000) and he has gradually unraveled these two ecological and social justice values (eco-justice) whereby “Anumang nakapag-uugnay ay nakakapagpaluwag” can be applied and practiced through and can even enhance Hornedo’s pedagogical articulation of justice in terms of the fourfold relationships (2009). Finally, after the writer’s grace-filled defense proposal on his study on this phenomenon of nakakaluwag last June 5, 2010, on August 11 of that same year, he was blessed to establish ARALPINOY.ORG INC., a non-stock, non-profit organization. ARALPINOY.ORG INC. now is the writer’s concrete initiative to create ethical-pedagogical bridge for the integrating principle of “Anumang nakapag-uugnay ay nakakapagpaluwag” as an alternative, truly Filipino ethical-pedagogical frame for sustainable living.
Like any other research undertaking, this study does not claim it has covered everything nor exhausts all the facets with respect to the topic under consideration. While the entire efforts were geared towards the phenomenon of nakakaluwag, still there are more to be unraveled in the area specific to each that comprises the fourfold relationality: (1) with their fellow human beings, (2) with themselves, (3) with nature (creation) and (4) ultimately with God (Fuellenbach, 1998). The writer sees it fit to posit recommendations in general and to whom these recommendations apply in view of the insights offered in and drawn from this study:
1. For future and further study: The writer recommends to read the text on nakakaluwag phenomenon again and again now that we are back at the dawn of renewal so that we will see that phenomenon of nakakaluwag in many ways as a child sees it, then our understanding will be enriched, and we will discover new aspects of the text that we never saw nor thought of before. While everything is making sense and the interpretation-description has stopped from what we have previously seen so far, this whole undertaking has provided the initial glimpse of a clearer image and a better picture of the phenomenon of nakakaluwag, where in the first place, we really do not have to seek too far as we will find them just right here.
2. For the conduct of gathering data: The writer recommends to give leeway in the conduct of entering into the Co-Rs’ lived experiences and to be flexible with due consideration as to when will they make themselves available because their schedule varies due to the nature of their activities (e.g., their work or studies). While it is highly recommended not to rush things, it is still best to have a set deadline in mind within manageable goals, so that the writer makes sure that the required data are all collected and nothing or less would be missed or lost. In this case, the 1st set of data was collected for a two month period from July 28 to September 28, 2010. The 2nd set was collected from the last week of July, 2010 until the last week of September, 2010. The 3rd set was collected between the 2nd week of August, 2010 until the 1st week of October, 2010. Transcribing and translating all the audio-recorded data which were done for a two month period from August, 2010 until October 2010. All the data were collected, transcribed and translated for a three month period.
3. For future and further exploration of Filipino Proverbs (Mga Salawikain) : The writer recommends for this recent undertaking on the phenomenon of nakakaluwag, to appreciate Filipino Proverbs (Mga Salawikain and be grateful for their natural key articulation or re-articulation of any given lived experiences. The writer also recommends to replicate their usage by interpreting-describing another set of lived experiences through other Filipino Proverbs because these sayings are steeped in our traditional Filipino culture and wisdom (Reyes, 2002) and they impart life’s lessons which express a general attitude towards and truths about our life itself (del Rosario, 2007).
4. For the application of the Filipino ethical-pedagogy principle: The writer recommends to introduce “Anumang nakapag-uugnay ay nakakapagpaluwag” as a new proverb born out of the Seven (7) Proverbial Themes (Filipino Proverbs or Mga Salawikain) neither as a replacement of the proverbs previously mentioned nor a substitute for other Filipino proverbs, but as a precursor of a truly Filipino applied ethical-pedagogy in view of Holistic Relationality (triune, see fig. 1 & 2) and at the same time as an integration principle (sphere, see fig. 1 & 2) that serves as a common ground for sustainable living. This study does not propose a system or a program for sustainable living, but it proposes itself as an ethical-pedagogy principle that any system or any program be it on sustainable development, ecology, economics, politics and sociology, ought to be rooted.
5. For the legal justification of the Filipino ethical-pedagogy principle: The writer recommends to recognize and acknowledge that the Holistic Relationality or the fourfold relationships as embraced and practiced by the following independent authors who are coming from very different backgrounds and orientations: Fuellenbach, 1998; Nagahama, 2006; Hornedo, 2009 & Ramirez, 2009, including the writer himself, Ingles, 2009 that all of them though working separately have one thing in common: they are united with one motto based on the Republic Act No. 8491, Sec. 25 (1998): “MAKA-DIYOS, MAKA-TAO, MAKAKALIKASAN AT MAKABANSA.”
6. For more Filipino ethical-pedagogy bridges: The writer recommends establishing or creating ethical-pedagogical bridges in concrete action or any similar to which, where they serve as venues for purposes of values re-orientation or formation program for sustainable living based on the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag.” Responding to this call, the writer has initially established ARALPINOY.ORG INC. (August 11, 2010.), a non-stock, non-profit organization basically as a tangible and living proof of his sincere effort to make a reality this ethical-pedagogical bridge as a middle-in action.
7. For the more translations in local languages and international languages of Nakakaluwag (Life with ease): The writer recommends to speak more and to translate more in various local languages and even in different languages spoken in the world the concept Nakakaluwag (Life with ease). The writer has managed to translate the term Nakakaluwag from Tagalog to Cebuano, Ilocano/Ilokano, Hiligaynon/Ilonggo, Pampangan/Kapampangan, Northern Bicol, Pangasinan, Maguindanao, Tausug, Maranao, Kinaray-a and Southern Bicol. Translations were done, and all these were made possible through personal communications using Facebook, an online social networking site where people can exchange digital messageshttp://www.facebook.com/facebook. This time, the writer looks into the translation of Nakakaluwag in different languages spoken in the world.
The fourteen (14) Co-Rs are the multi-sectoral representatives of the tertiary educational community of the DLS-CSB who comprised of the following: two (2) school administrators, two (2) teachers, two (2) regular staff, two (2) tuition-paying students, two (2) non-paying students, four (4) agency/concessionaire hired employees. On the basis of these representations, the following are the writer’s recommendations for each member of the community of the DLS-CSB enumerated below and in view of his conversation with them. The writer also observes that a specific recommendation for each may be applicable to some, if not to all:
8. For the School Administrators: Like Fuellenbach, 1998; Nagahama, 2006; Hornedo, 2009 & Ramirez, 2009, they should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Rowel validates when he said: “Human individual has no boundary or boundless.” And what does this ask from the School Administrators? And to whom this message applies? Co-R Rowel added: “When I asked him [a friend who helped him] how I can pay him back, he replied to me saying… You help the very first person in need of your help… if you are able to do it… then, you already paid me back.” School Administrators must do the same.
9. For the School-Social Development Practitioners: They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,”which Co-R Nelca validates when she said: “In my mind it is more than this, this is not simply an issue of material things but an issue of living a total quality of life.” And Co-R Nelca recommends: “Working fulltime with the communities, while I can say that their basic needs and concerns for survival are very much valid however, there is really a need to educate, sustain and intensify environmental education along side with poverty alleviation. People must realize that they are very much part of the environment. I just observed that people who experience life with ease (nakakaluwag) are more empowered and able to respond to the needs of the environment.”
10. For the School Teachers: They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Joe validates when he said: “I have taught many things theoretically, then after so many years I have realized that they were not that effective. However if what I have taught had been seen, witnessed and put into practice, then they are all learned (talagang natututunan).” Co-R Joe recommends: “Ordinarily, to feel life with ease (nakakaluwag) it pertains to a life of ease in material things. However, it is also possible that you feel life with ease (nakakaluwag) in terms of knowledge when you are gifted with intelligence. Now that you have ease in knowledge (nakakaluwag sa kaalaman), you should teach and share what you know.”
11. For the School Staff/Employees: They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Maricel validates when she said: “In a way I’m lucky because I have stable job, I’m blessed though my salary is not that really big. My husband and I, we put together our income. We have good relationship, our earnings our good so I can say our life is running smoothly (maayos yung takbo ng buhay). And once in a while we also help financially my family side and also his side” Co-R Maricel recommends: “People should be careful in handling their finances. If you have enough money for the family, just buy only what you actually need on a daily basis. If there are things you want to buy but not that important, that would be the last priority. In other words, be thrifty, prioritize and buy only the things that you basically needed.”
12. For the Tuition-paying students: They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Benson validates when he said: “You can experience life with ease (nakakaluwag) as long as you help or give importance to people by helping them because by doing so it provides color to your life.” Co-R Benson recommends: “Whenever you know that someone is in need, then you have to share to her/him whatever you have in whatever way you can, so that you will help ease her/his sadness and you turn it into joy. And I also joyfully feel inside me when you make others happy.”
13. For the Non-paying students/ Scholars: They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Me-Ann validates when she said: “Not all the time, not all the days that we are on the same condition that what happens today will simply repeat tomorrow. On the other time and on the other day that would mean fresh and new experience.” Co-R Me-Ann recommends: “Life simply goes on and on (tuloy tuloy lang ang buhay). Just keep on holding on to God and do not ever give up.”
14. For the Agency Hired Employees (Maintenance/Photocopy Machine Operators): They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Lorence validates when she said: “One day I will be able to live a better life (makakaahon din ako, nakaangat sa buhay). As long as I have enough for our daily needs, to me that is okay. What matters is that my siblings are okay. I just observed that others may have a better life (nakakaangat sa buhay) but the family is never satisfied, and sometime the members of that family would opt to live a separate lives (watak-watak). On my part, we are just contented with what is just enough for us, what matters for me is we are all together and complete.” Co-R Lorence recommends: “We should not be spending every centavo like there’s no tomorrow (huwag magpakasasa sa kung ano meron ka). We should spend, but not excessive spending. We have to be thrifty, we have to save (kailangan magtabi). ”
15. For the Non-School Employees but working inside the campus (Canteen Salespersons): They should continue to embrace and practice the principle of “Anumang nakapag-uugnay ay nakakapagpaluwag,” which Co-R Elvie validates when she said: “To experience life with ease (nakakaluwag) is to see all together in my life: God, myself, our fellow beings (mga kapwa tao) and our nature (kalikasan). For without them, I will never be here and I will never enjoy the life I have.” Co-R Elvie recommends: “We have to be thrifty (masinop) and we have to save up money (mag-ipon) for our future so that in times of needs we have available resources to sustain us (mayroon kang madudukot).”
 An Act prescribing the code of the national flag, anthem, motto, coat-of-arms and other heraldic items and devices of the Philippines of 1998, S. 40. (1998).
 An Act prescribing the code of the national flag, anthem, motto, coat-of-arms and other heraldic items and devices of the Philippines of 1998, S. 25. (1998).