Culture, common sense and criticality
We love our culture. We are proud to show it. We are so proud about it that it becomes our immediate recess when something new and different is introduced. We cling to it like dear life itself.
"Kasi ganyan na yan", "kasi ganito na talaga sa amin", "eto na ang aming kinagisnan", we become vulnerable to blind adherence.
Don'lt get me wrong, there are a lot of good things in our culture. Yes we should continue them. But for the things that's inconsistent with 21st century enlightenment, we should be critical about them. Do they have a place in our contemporary society?
Shall we continue "rido", thereby threatening the very safety of our own family and public order? Shall we continue to reason for those putting the law into their own hands for vendetta to satisfy their angst but diminishing our rule of law and public safety?
Shall we continue patronizing leaders based on familial and tribal affiliation with total disregard for competence and merit and what they can do for common good?
"Kasi ganyan na yan", "kasi ganito na talaga sa amin", "eto na ang aming kinagisnan", we become vulnerable to blind adherence.
Don'lt get me wrong, there are a lot of good things in our culture. Yes we should continue them. But for the things that's inconsistent with 21st century enlightenment, we should be critical about them. Do they have a place in our contemporary society?
Shall we continue "rido", thereby threatening the very safety of our own family and public order? Shall we continue to reason for those putting the law into their own hands for vendetta to satisfy their angst but diminishing our rule of law and public safety?
Shall we continue patronizing leaders based on familial and tribal affiliation with total disregard for competence and merit and what they can do for common good?
Shall we continue the social divide between blue-blooded and commoners that the latter will have to kowtow to the former all the time?
Shall we continue thinking of public coffer as a familial piggy bank and the institution of public service like a family enterprise?
Shall we continue rationalizing that bureaucrats stealing public funds are engaged in jihad, arguing that while rebels are fighting outside, these bureaucrats are fighting within by weakening government's public service deliveries?
Shall we continue to misuse religion for violence?
Shall we continue victimizing our sisters and daughters to polygamy and pawning them for political ends?
Without critical thought about them, we are doomed.
Shall we continue thinking of public coffer as a familial piggy bank and the institution of public service like a family enterprise?
Shall we continue rationalizing that bureaucrats stealing public funds are engaged in jihad, arguing that while rebels are fighting outside, these bureaucrats are fighting within by weakening government's public service deliveries?
Shall we continue to misuse religion for violence?
Shall we continue victimizing our sisters and daughters to polygamy and pawning them for political ends?
Without critical thought about them, we are doomed.
Differentiation
We are different from the rest.
The past tells us that.
We fought for that difference.
We fought to exist as different.
Different from the rest that dominates.
We want our own.
We defer to the past,
Even today and
As we move into the future.
Today there is a big difference with the past.
So we fought to bring that difference.
Different we shall remain.
But as we move forward.
How different will we be with the past?
How different will we be with the present?
The future beckons with opportunities.
To be different being one of them.
Different as we can be.
The past tells us that.
We fought for that difference.
We fought to exist as different.
Different from the rest that dominates.
We want our own.
We defer to the past,
Even today and
As we move into the future.
Today there is a big difference with the past.
So we fought to bring that difference.
Different we shall remain.
But as we move forward.
How different will we be with the past?
How different will we be with the present?
The future beckons with opportunities.
To be different being one of them.
Different as we can be.
Love beyond
We love our selves, no question about it. We do the things we have done because we want to satisfy our selves. Whether good or bad, it matters not, as long as we satisfy our selves. There are things we do for our family. Things we love to show, give and enjoy. We do things in life out of love for them, to generate their satisfaction. No question about these two things.
But there is a big difference when we are already in public service. Can we hijack our "public service" task for them? So we argue that family first. This is our paradox - We angst when others do it for their family and yet when we are in the same position, we are doing the same thing.
When we do not have love for our fellows and passion for common good, it is heard to believe public servants talking about caring. When we fail to radiate a degree of love to the institution that gives us work and subsume public interest to familial interest, isn't it selfishness?
Love is an ocean of goodness that touches every shore. Let our love radiate to others as well, not just to our family, our clan and our tribe!
But there is a big difference when we are already in public service. Can we hijack our "public service" task for them? So we argue that family first. This is our paradox - We angst when others do it for their family and yet when we are in the same position, we are doing the same thing.
When we do not have love for our fellows and passion for common good, it is heard to believe public servants talking about caring. When we fail to radiate a degree of love to the institution that gives us work and subsume public interest to familial interest, isn't it selfishness?
Love is an ocean of goodness that touches every shore. Let our love radiate to others as well, not just to our family, our clan and our tribe!
"Rahm" in our lives
The new Catholic Pope Francis made a remark about the profundity of mercy. A word so familiar to us Muslims because it is by this word that we start our daily thoughts and acts.
Our 'basmalah' consists of two desirable qualities - mercy and beneficence. As followers of the faith, we are supposed not only to form our lives by it, but to re-form and transform our lives by it. Isn't it surprising that as we look around, we are anything else but merciful and beneficent?
Our 'basmalah' consists of two desirable qualities - mercy and beneficence. As followers of the faith, we are supposed not only to form our lives by it, but to re-form and transform our lives by it. Isn't it surprising that as we look around, we are anything else but merciful and beneficent?
Mercy is about compassion or forgiveness. The Qur'an is considered God's mercy as it serves as a criterion and as a guidance. Even those who have transgressed are assured in the Qur'an by the words, "Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful." (Surah az-Zumar 39:53)
There's a nice definition of beneficence from the UCSF School of Medicine and runs this way, an "action that is done for the benefit of others. Beneficent actions can be taken to help prevent or remove harms or to simply improve the situation of others". It is said that ethicists often distinguish between obligatory and ideal beneficence. The latter "comprises extreme acts of generosity or attempts to benefit others on all possible occasions"; however our obligatory beneficence depends on our individual circumstances and station in life.
We are some of the most religious people on the planet. But we need to grow beyond rituals and rites and live the essence of the mercy and beneficence of our faith in our daily lives. In the end it is not what we know, it is how we act on what we know that makes the difference. Now let's show we are true followers of the "Most Merciful, the Most Beneficent".
There's a nice definition of beneficence from the UCSF School of Medicine and runs this way, an "action that is done for the benefit of others. Beneficent actions can be taken to help prevent or remove harms or to simply improve the situation of others". It is said that ethicists often distinguish between obligatory and ideal beneficence. The latter "comprises extreme acts of generosity or attempts to benefit others on all possible occasions"; however our obligatory beneficence depends on our individual circumstances and station in life.
We are some of the most religious people on the planet. But we need to grow beyond rituals and rites and live the essence of the mercy and beneficence of our faith in our daily lives. In the end it is not what we know, it is how we act on what we know that makes the difference. Now let's show we are true followers of the "Most Merciful, the Most Beneficent".
First thing firsts
There is a tartib to be followed - first things first.
Prayer is incomplete without wudhu' (ablution) and ablution starts with niyyah (intention).
Every act to be undertaken by a Muslim should commence with the basmalah. A new Muslim starts with shahadah. A new born baby should hear the adhan.
So is the Islamic Law. No one can just pronounce anyone guilty without due process. And the pronouncement of a mob is not part of due process.
No one can just issue a fatwa (ruling) except one qualified to do so. Qualification to issue fatwa is not self-ascribed, it is based on institutional arrangement, i.e. the Office of Mufti or the Darul-Iftah.
No one can just proclaim jihad ashgar. This is a communal responsibility, not an selective individual option. The declaration is incumbent on the community Imam (Leader), not just on anyone who have studied the law.
This is the beauty of the concept of tartib, there is order to every undertaking, there is progression. Islam is a religion of order and serenity; not a religion of chaos and mob.
Prayer is incomplete without wudhu' (ablution) and ablution starts with niyyah (intention).
Every act to be undertaken by a Muslim should commence with the basmalah. A new Muslim starts with shahadah. A new born baby should hear the adhan.
So is the Islamic Law. No one can just pronounce anyone guilty without due process. And the pronouncement of a mob is not part of due process.
No one can just issue a fatwa (ruling) except one qualified to do so. Qualification to issue fatwa is not self-ascribed, it is based on institutional arrangement, i.e. the Office of Mufti or the Darul-Iftah.
No one can just proclaim jihad ashgar. This is a communal responsibility, not an selective individual option. The declaration is incumbent on the community Imam (Leader), not just on anyone who have studied the law.
This is the beauty of the concept of tartib, there is order to every undertaking, there is progression. Islam is a religion of order and serenity; not a religion of chaos and mob.
The roots of our Moro-ness
Watching a show about human personality over Australia Network. Accordingly, there are two factors that shaped our personality: genetics and environment. What is sure is that many of the characteristics we developed and acquired during childhood tend to remain in our lifetime.
Who we are does not start when we were born, but when we were conceived. Upon conception, our genetic composition reflects and is a combo of our parents' DNA.
Even when we are growing in our mother's womb, our environment is gradually influencing our growth through our mom's perception of the world around her - relations, food, etc.
What is then the roots of our Moro-ness?
Who we are does not start when we were born, but when we were conceived. Upon conception, our genetic composition reflects and is a combo of our parents' DNA.
Even when we are growing in our mother's womb, our environment is gradually influencing our growth through our mom's perception of the world around her - relations, food, etc.
Now comes our query - is our Moro-ness either or both of genetics and the environment?
Is there such thing as Moro DNA? What does it makes children born of one Moro parent only, does this makes him or her less of a Moro?
Is there such thing as a Moro environment? Do I have to grow anywhere is Moroland to imbibe this Moro environmental influence?
Is there such thing as a Moro environment? Do I have to grow anywhere is Moroland to imbibe this Moro environmental influence?
What does this make of those who were only born or have live less that half of their lives outside Moroland, does this make them less of a Moro? Does it makes us less of a Moro for having mixed parentage or for growing up in a different cultural environment?
What is then the roots of our Moro-ness?
Right reason
The difference between
life and death
is
the right reason.
life and death
is
the right reason.
What is life
when you do not have
the right reason
to live?
when you do not have
the right reason
to live?
What is death
when you have
the right reason
to die?
when you have
the right reason
to die?
Kakistocrats in our midst
Terminology to remind us all - "KAKISTOCRACY"
1. "Government by the least qualified or most unprincipled citizens." (The Free Dictionary.com)
2. "Government under the control of a nation's worst or least-qualified citizens." (Wiktionary)
3. "Government by the worst persons; a form of government in which the worst persons are in power." (Dictionary.Reference.com)
4. "Government by the worst men." (Merriam-Webster)
and finally,
5. Pronunciation and meaning can be easily associated with a "shitty government", so to speak. American government under the Bush administration portrays a perfect example of a kakistocracy in all its ignorant, trigger happy, private-interest-driven glory. (Urban Dictionary)
1. "Government by the least qualified or most unprincipled citizens." (The Free Dictionary.com)
2. "Government under the control of a nation's worst or least-qualified citizens." (Wiktionary)
3. "Government by the worst persons; a form of government in which the worst persons are in power." (Dictionary.Reference.com)
4. "Government by the worst men." (Merriam-Webster)
and finally,
5. Pronunciation and meaning can be easily associated with a "shitty government", so to speak. American government under the Bush administration portrays a perfect example of a kakistocracy in all its ignorant, trigger happy, private-interest-driven glory. (Urban Dictionary)
Supporting education, pushing Ghazzalian philosophy
We need a developmental organization dedicated to the epistemology of Moro/Muslim education in the country. An organization envisioned as a portal for education research and resources to support the development of the Ghazzalian education, i.e. reconciliation, synthesis and integration of various intellectual schools of thought, within and outside Islam, towards an Islamic system of education closer to the proscription of the Qur'an and the Sunnah.
The middle way
"We have made you a median global community; in order that you may serve as a testimony/example to humanity [Qur'an 2:149]"[1]
"Wasat is the Arabic word for middle, centered, balanced. In Islamic context, it refers to the "middle way", a justly balanced way of life, avoiding extremes and experiencing things in moderation."[2]
"Linguistically, the word "Wasat" means the just, the best (in goodness), the top choice, the finest, the best (in quality), and the most honorable. It was stated in Lisaan Al-Arab: "The most 'Wasat' of a thing is the best of it, the finest of it and the most just of it". Ibn Katheer said: "The 'Wasat' is the top choice and the best quality", as it was said: "Quraysh is the most 'Wasat' of the Arabs in lineage and in quality of living", i.e. the best. And it is said: "Muhammed, the Messenger of Allah, sallAllahu 'alayhi wasallam, was the 'Wasat' amongst his people", i.e. the most honorable amongst them in lineage." [3]
"The 'awsat' is the centre most part of anything, the median between extremes. The wise expression documented in the hadith collection of Bayhaqi, we find the best being linked to the centrist rather than the extreme ... The best of affairs are the (awsatuha) middle ones." [4]
"'Wasat' is also synonymous with good merit, virtue, goodness, justice, and balance. "The awsatuhum/ most balanced among them said "Did I not tell you, 'Will you not extol God's limitless glory?' " [Qur'an 68:28]" [4]
"Wasat is the Arabic word for middle, centered, balanced. In Islamic context, it refers to the "middle way", a justly balanced way of life, avoiding extremes and experiencing things in moderation."[2]
"Linguistically, the word "Wasat" means the just, the best (in goodness), the top choice, the finest, the best (in quality), and the most honorable. It was stated in Lisaan Al-Arab: "The most 'Wasat' of a thing is the best of it, the finest of it and the most just of it". Ibn Katheer said: "The 'Wasat' is the top choice and the best quality", as it was said: "Quraysh is the most 'Wasat' of the Arabs in lineage and in quality of living", i.e. the best. And it is said: "Muhammed, the Messenger of Allah, sallAllahu 'alayhi wasallam, was the 'Wasat' amongst his people", i.e. the most honorable amongst them in lineage." [3]
"The 'awsat' is the centre most part of anything, the median between extremes. The wise expression documented in the hadith collection of Bayhaqi, we find the best being linked to the centrist rather than the extreme ... The best of affairs are the (awsatuha) middle ones." [4]
"'Wasat' is also synonymous with good merit, virtue, goodness, justice, and balance. "The awsatuhum/ most balanced among them said "Did I not tell you, 'Will you not extol God's limitless glory?' " [Qur'an 68:28]" [4]
According to Imam Ahmed Saad, "Al-Wasatiyyah" is the Lost Middle Path. "The absence of the concept of Wasatiyyah from the Muslim mind and life has led to Muslims entering an intellectual and practical Diasporas. The absence of this concept gave space to extremism in understanding the truth and contributed to the appearance of many extreme political, intellectual and religious groups that curse one another and brand their opponents unbelievers and claim that they are the only true Muslims." [5]
Further, Imam Ahmed said, "The terminology itself refers to a praised state in which man is kept from falling into extremism. This term of wasatiyyah is as old as history itself and that is why we can find many of its synonyms like moderation, balance, justice and fairness. Therefore, we can say that wasatiyyah is simply: leading a life of balance, leading a life of moderation and leading a life very close to fitrah (primordial innate nature)." [5]
According to Ustadz Maulana Ulbarshah, Lecturer for the Department of Islamic Revealed Knowledge, Human Sciences,International Islamic University Malaysia, "Moderation is an Islamic principle for social life; this wasatiyyah is an antidote to ... ghuluww (excessiveness), tanattu' (harshness), tashaddud (severity), tatarruf (extremism) ... in all its forms. Wasatiyyah should not, however, be misconstrued as compromise on principles or undermining of universal ethics; for what practical, social and ethical value can person of faith have in the absence of principles."[6]
Dr Mohammad Kamal Hassan of IIU Malaysia in his draft paper on the subject listed about eight (8) implications to Al-Wasatiyyah in Muslim society which often caught between immodation and negligence. [7]
The advice of Imam Ibn Al-Qayyim is: "Always encourage people to take a moderate stand, because it will rescue you from transgression. So we find the middle position between two extremes to be the most balanced and just, where a person will find all the benefits and comforts of this worldly life and the Hereafter. Furthermore, even the human body cannot live normally without the benefits of moderation. If a person is moderate when sleeping, waking, eating, drinking, exercising, in staying away or mixing with others, then the body will function properly. However, if a person goes to an extreme in one of these aspects, then the body will not function properly and the person will not live a normal life." [8]
Source:
[1] http://www.islamicity.com/articles/articles.asp?ref=IC1007-4239&p=1#sthash.XGJoaXFo.dpuf
[2] http://en.wikipedia.org/wiki/Wasat_(Islamic_term)
[3] http://www.ummah.com/forum/showthread.php?70255-Ummah-Wasat-So-That-The-Meaning-Is-Not-Lost-In-Translation
[4] http://www.islamicity.com/articles/articles.asp?ref=IC1007-4239&p=1#sthash.XGJoaXFo.dpuf
[2] http://en.wikipedia.org/wiki/Wasat_(Islamic_term)
[3] http://www.ummah.com/forum/showthread.php?70255-Ummah-Wasat-So-That-The-Meaning-Is-Not-Lost-In-Translation
[4] http://www.islamicity.com/articles/articles.asp?ref=IC1007-4239&p=1#sthash.XGJoaXFo.dpuf
Islamic state
We will never attain an Islamic State,
Unless we have an Islamic Society.
We will never attain an Islamic Society,
Unless we have Islamic communities.
We will never have an Islamic community,
Unless we have Islamic neighborhoods.
We will never have an Islamic neighborhood,
Unless we have Islamic households.
We will never have an Islamic household,
Unless we have Islamic selves.
We will never have an Islamic self,
Unless we have an Islamic state of mind and heart.
We will never have an Islamic state of mind and heart,
Unless we have deeply appreciated and lived
The teachings of the Qur'an and the Sunnah!
Unless we have an Islamic Society.
We will never attain an Islamic Society,
Unless we have Islamic communities.
We will never have an Islamic community,
Unless we have Islamic neighborhoods.
We will never have an Islamic neighborhood,
Unless we have Islamic households.
We will never have an Islamic household,
Unless we have Islamic selves.
We will never have an Islamic self,
Unless we have an Islamic state of mind and heart.
We will never have an Islamic state of mind and heart,
Unless we have deeply appreciated and lived
The teachings of the Qur'an and the Sunnah!
You
My face only see yours
My hands only feel your warmth
My ears only hear your words
My being senses only you.
My heart mesmerized
My mind chanted
My soul languished
It is all because of YOU.
My hands only feel your warmth
My ears only hear your words
My being senses only you.
My heart mesmerized
My mind chanted
My soul languished
It is all because of YOU.
You
They said, who am I waiting for?
Many ask, what are you looking for?
I have one immediate response, you!
But who are you, they inquired.
Many ask, what are you looking for?
I have one immediate response, you!
But who are you, they inquired.
I said, I may not have seen her.
What are her qualities, many asked.
What are her qualities, many asked.
I said, they are locked in my heart.
How will I know you then, they inquired.
How will I know you then, they inquired.
I responded, my heart's door will open up.
What if your qualities are oppose to mine, many inquired.
What if your qualities are oppose to mine, many inquired.
I responded, what matters most is our hearts unite.
Is there anything that matter than this union?
Breath of education
In Islam, education is the following:
- TA'ALLUM, i.e. learning new ideas;
- TARBIYAH, i.e. skills training;
- TA'DIB, i.e. values transformation and attitudinal change.
Brunei's Pengiran Muda Tengah in Tawi-Tawi?
 |
Sultan Hashim Jalilul Alam Aqamaddin,
Brunei's 25th Sultan and father of Pengiran Muda Tengah
|
I have encountered texts with Brunei royalty calling Tawi-Tawi their "home away from home". Take the story of Pengiran Mudah Tengah.
In 1889, Brunei's 25th ruler, Pengiran Temenggong Anak Hashim (regnal name Sultan Hashim Jalilul Alam Aqam al-Din and son of Sultan Omar Ali Saifuddin II) appointed his eldest son Pengiran Muda Besar Omar Ali Saifuddin as the acting Sultan to give him the experience needed when he took over the throne.
When the appointment was carried out, Sultan Hashim's second son (Pengiran Muda Tengah) left Brunei and stayed in Sabah before moving on to Tawi-Tawi. Pengiran Muda Tengah did return to Brunei in 1903 or 1904 to assume the throne when his elder brother died of smallbox. Unfortunately, his reign was cut short because he himself succumb to the same disease in 1905 after a ruling for 2 years. He died at Istana Kampung Ayer, Brunei town, His younger brother, Pengiran Muda Bongsu ascended the throne.
What is very interesting to note here is the time spent by Pengiran Muda Tengah in Sabah and Tawi-Tawi between 1889 and 1903 is roughly 14 years. 14 years?! Maybe he spent a third of his time in Tawi-Tawi? While in Tawi-Tawi, where did he resided? Did he married a local lady? Was he merely a 'tourist', a royal visitor or did he actually participate in local polity? Did he left royal descendants in Tawi-Tawi? Who were these royal descendants now?
Sources:
- Genealogy of "Sultan Hashim Jalil ul-Alam Akam ud-din ibni al-Marhum Sri Paduka Maulana Sultan Omar ‘Ali Saif ud-din II" (Royal Ark)
- "Hashim Jalilul Alam Aqamaddin"
- "History of Brunei"
- Poultney Bigelow, "The Last of a Great Sultan". Harper's Monthly Magazine (October 1906)
Rozan Yunos, "Era of Sultan Muhammad Jamalul Alam", Brunei Times (7 December 2008)
Free Bangsamoro
A phrase common these days but especially louder whenever there is a ebb in the on-going peace process. "Free Bangsamoro" is a catch-phrase for "right to self-determination" or some form of asymmetrical relationship between the Bangsamoro and the Philippine Government. A substate (though non-existent in the legal dictionary), or anything less than a state but more than autonomy. In short, this catch-phrase is largely a political determination.
Within the political sphere, it is not just a matter of us ruling over our own kind and own homeland, Free Bangsamoro has also to do with movement - from the politics driven by gold, guns and goons towards what type of governance and citizenry?
We need to challenge the exclusive political definition of "Free Bangsamoro", make it more inclusive and holistic. This expansion is in line with a belief that there is more to Bangsamoro than just politics. So we ask a basic question - Freedom from what?
Within the political sphere, it is not just a matter of us ruling over our own kind and own homeland, Free Bangsamoro has also to do with movement - from the politics driven by gold, guns and goons towards what type of governance and citizenry?
We need to challenge the exclusive political definition of "Free Bangsamoro", make it more inclusive and holistic. This expansion is in line with a belief that there is more to Bangsamoro than just politics. So we ask a basic question - Freedom from what?
- How about freedom from Nafs (wants)?
- How about freedom from ethnocentrism and tribalism?
- How about freedom from the culture of rido, impunity, vendetta and vigilante?
- How about freedom from the absence of the Rule of Law?
- How about freedom from social exclusion and minoritization?
- How about freedom from environmental degradation that is now happening at an alarming pace and becoming more frequent and widespread?
- How about freedom from illegal drugs trade and freedom of our youth from this menace?
- How about freedom from preventable and curable diseases and sexually-transmitted diseases, the latter being transmitted by promiscuous husbands to their unsuspecting wives?
- How about freedom from bullies in schools, communities and work places?
- How about freedom from historical and cultural revision and sanitation?
- How about freedom from extremes?
Additionally, we need to ....
- Free and protect women from gender and cultural stereotyping.
- Free and protect our children from an education bureaucracy hijacked by graft and corrupt practices, inefficiency and deadwoods.
- Free and protect our mothers and daughters from preventable health dangers, trafficking and white slavery.
- Free and protect social, cultural and religious minorities.
- Free and protect our elderly and disabled from neglect.
These are some of what it truly means by "Free Bangsamoro". Political freedom is just the beginning, not the solution, a process not the end-game. Let us wake up and face the truth squarely.
On eagles and crocodiles
We often use animals as euphemism. We use "eagle" as figure of speech for someone with "larger perspective" about things, thus "eagle's view" came about. We use "crocodile" or the colloquial "buwaya" for graftors and corrupt especially in government service, thus we refer to "crocodile tear" as pretension with the intent to hide and continue fraud practices.
We use "soaring high like eagles" to mean the determination to move forward and to journey into the future; and "wallowing with crocodiles" to be in cahoots, to participate in graft and corrupt practices in return for grease monies. The protagonists (i.e. eagles) and antagonists (i.e. crocodiles) in the current "PDAF" mess illustrate this issue both ways.
We all want more eagles than crocodiles in government service. The CoA annual and special reports, partly, and the citizens' perception about government agencies (reflected in Transparency International, media and social weather reports) tell us that we have more of the latter.
The funny thing of being eagle and crocodile is it is a matter of personal perception too. As long as we continue to rationalize our acts, we will have crocodiles thinking and behaving like eagles! No matter how hard crocodiles rationalize or hide their nature, they will never soar high like eagles.
We use "soaring high like eagles" to mean the determination to move forward and to journey into the future; and "wallowing with crocodiles" to be in cahoots, to participate in graft and corrupt practices in return for grease monies. The protagonists (i.e. eagles) and antagonists (i.e. crocodiles) in the current "PDAF" mess illustrate this issue both ways.
We all want more eagles than crocodiles in government service. The CoA annual and special reports, partly, and the citizens' perception about government agencies (reflected in Transparency International, media and social weather reports) tell us that we have more of the latter.
The funny thing of being eagle and crocodile is it is a matter of personal perception too. As long as we continue to rationalize our acts, we will have crocodiles thinking and behaving like eagles! No matter how hard crocodiles rationalize or hide their nature, they will never soar high like eagles.
Selfish
Present in all physically,
Absent in all mentally,
Engaged to disengaged.
Jack of all,
Master of none,
None of jack.
Opportunity abound,
Opportunity wasted,
Bounded waste from the start.
Nothing proven, but rattling
Nothing done, unbaked,
Nothing impressive, but depression.
Absent in all mentally,
Engaged to disengaged.
Jack of all,
Master of none,
None of jack.
Opportunity abound,
Opportunity wasted,
Bounded waste from the start.
Nothing proven, but rattling
Nothing done, unbaked,
Nothing impressive, but depression.
Money
Just pieces of paper
But powerful enough
To enslave the mind
To attract devotees
Enough to rant
Enough to maim
Enough to kill
To turn man to beast
Even those who call
Themselves pious
Rationalizes their thoughts
Justifies their acts
It is a strong bond
Enough to move people
People to scheme
People to scam
But powerful enough
To enslave the mind
To attract devotees
Enough to rant
Enough to maim
Enough to kill
To turn man to beast
Even those who call
Themselves pious
Rationalizes their thoughts
Justifies their acts
It is a strong bond
Enough to move people
People to scheme
People to scam
Oblivious
He never left us,
We are just oblivious
To His Presence.
Like a child
We thought
We can walk
On our own,
Then we stumbled
And realized our mistake,
It is then
We cried to high heaven
Asking for His Help...
We are just oblivious
To His Presence.
Like a child
We thought
We can walk
On our own,
Then we stumbled
And realized our mistake,
It is then
We cried to high heaven
Asking for His Help...
A thing
In the face of anything, I am something.
In the face of something, I am everything.
In the face of everything, I am nothing.
In the face of something, I am everything.
In the face of everything, I am nothing.
Lighter downunder
Lighter ...
In a dark room, don't curse; instead light a candle. The tangibility of scarcity and abundance begins with a mindset of things we hold close to heart. We can go on through life running away from scarcity and running after abundance or take stock of what we already have and determine their values in our lives. True test of scarcity and abundance is not about what each one of us wants to have, it is what we need to live life fully. Because every thing begins in the mind, it is in the mind that we light our candle.
Downunder ...
We look up and saw ourselves wanting. We see people in power and affluence, thinking we should also be like them. most think this way, turning everyday living into a struggle for power and affluence at any and all cost. When we are finally up there, we realized happiness is fleeting because we have built it on the lives and suffering of other people. People suffers for our selfish, familial and clan happiness.
Better not to look up. Let's look down and realize we are better off than the rest. We also realized that we are in the position to change ourselves and to effect change on others, at the very least, in our own sphere of influence.
In a dark room, don't curse; instead light a candle. The tangibility of scarcity and abundance begins with a mindset of things we hold close to heart. We can go on through life running away from scarcity and running after abundance or take stock of what we already have and determine their values in our lives. True test of scarcity and abundance is not about what each one of us wants to have, it is what we need to live life fully. Because every thing begins in the mind, it is in the mind that we light our candle.
Downunder ...
We look up and saw ourselves wanting. We see people in power and affluence, thinking we should also be like them. most think this way, turning everyday living into a struggle for power and affluence at any and all cost. When we are finally up there, we realized happiness is fleeting because we have built it on the lives and suffering of other people. People suffers for our selfish, familial and clan happiness.
Better not to look up. Let's look down and realize we are better off than the rest. We also realized that we are in the position to change ourselves and to effect change on others, at the very least, in our own sphere of influence.
The passing
We all have our time
And a space
Under the Sun.
A time to be born
To grow
To enjoy ...
Time to be
To become
To yearn ...
Time is moving
Never goes back
It is ever forward.
When one's time is up
It is to bow down
And gracefully.
And a space
Under the Sun.
A time to be born
To grow
To enjoy ...
Time to be
To become
To yearn ...
Time is moving
Never goes back
It is ever forward.
When one's time is up
It is to bow down
And gracefully.
Anew
As long as we are alive,
we have the chance
to grow,
to improve,
to make amends,
to do whatever
we need to.
However,
in doing so
it is imperative
we are aware
of its consequences
and that we improve
for the better.
we have the chance
to grow,
to improve,
to make amends,
to do whatever
we need to.
However,
in doing so
it is imperative
we are aware
of its consequences
and that we improve
for the better.
Thought and action
Rewording Henry Bergson's - Think like a person of action, act like a person of thought.
Everyone can think of many great ideas. Great ideas that could and would change the course of history, the future of civilization. But for the few that walked their thoughts, we remember their deeds - how they change our views about the world, how they made life easy with their inventions and how they provide hope for the future.
A person of thought enjoys in simultaneous sights - hindsight of the past, insight of the present and foresight of the future.
Everyone can think of many great ideas. Great ideas that could and would change the course of history, the future of civilization. But for the few that walked their thoughts, we remember their deeds - how they change our views about the world, how they made life easy with their inventions and how they provide hope for the future.
A person of thought enjoys in simultaneous sights - hindsight of the past, insight of the present and foresight of the future.
Humanity, hell and heaven
God created all beings, seen and unseen; past, present and future.
We recognized the oneness of humanity as higher form of created being collectively entrusted with an Amanah, stewardship over other creations. We recognized that humanity is divided into nations and tribes; and this diversity is a manifestation of Divine Majesty.
Every day, we seek refuge with their Creator, who is also King and Sovereign of all humanity. Our day begins and ends by seek divine protection from the devil. In our psyche, the devil whispers into ears and hearts of people all throughout life.
But what is important is not how many times we succumb to inordinate desires, animal passions and temptations of the ego; but how many times we rise against the devil and sought God's grace. Rising is a daily struggle (jihad), life is punctuated by ups and downs, twists and turns of self-control, patience, chastity and other virtues. We recognized that while the road to hell is easy, the road to paradise is challenging and difficult.
We recognized the oneness of humanity as higher form of created being collectively entrusted with an Amanah, stewardship over other creations. We recognized that humanity is divided into nations and tribes; and this diversity is a manifestation of Divine Majesty.
Every day, we seek refuge with their Creator, who is also King and Sovereign of all humanity. Our day begins and ends by seek divine protection from the devil. In our psyche, the devil whispers into ears and hearts of people all throughout life.
But what is important is not how many times we succumb to inordinate desires, animal passions and temptations of the ego; but how many times we rise against the devil and sought God's grace. Rising is a daily struggle (jihad), life is punctuated by ups and downs, twists and turns of self-control, patience, chastity and other virtues. We recognized that while the road to hell is easy, the road to paradise is challenging and difficult.
Badjaw begging
I was eating in a resto and all of a sudden, an adolescent girl carrying an infant was in front of me, begging for a dime. Begging has become synonymous with the Bajaw, an unfortunate one. Are they entirely to blame?
Why did they came to the city, in the first place? They have no employable vocational skills, this they know. But city provides them relative safety and daily income.
The state through several laws has usurped their traditional maritime homeland and give it up to giant fishing companies. Even the IPRA mention only land-dwelling groups. How about the Badjaw whose homeland is the Sulu and Celebes seas?
Why did they came to the city, in the first place? They have no employable vocational skills, this they know. But city provides them relative safety and daily income.
The state through several laws has usurped their traditional maritime homeland and give it up to giant fishing companies. Even the IPRA mention only land-dwelling groups. How about the Badjaw whose homeland is the Sulu and Celebes seas?
The lowlanders expanded into their villages, and pacifists they are, they just decided to move farther until there was no more place beyond. The lowlanders got an upper hand in their traditional livelihood like fishing and seaweeds farming.
Sea gangs harass them and go after their meagre income. Everyone ridicules, shuns or drives them away because people do not like their peculiar smell.
Where do you think will they go? How will they live? Here we are just talking about subsistence, not yet their political rights!
Where do you think will they go? How will they live? Here we are just talking about subsistence, not yet their political rights!
Changing feast
Wedding is a religious as it is a social event in Moroland.
Who said culture is static?
Brave as a Tausug
Every time people hear that I am a Tausug, they immediately quipped, "ah the brave tribe!" They say it is difficult to challenge a Tausug. He will fight with all his might. It does not matter if he is alone. It is for being a lone fighter that Tausug were known for. Does "juramentado" rings a bell? A term coined by the Spaniards for a Tausug gone berserk. He does not give up even if he is already torn down a military tank.
He is Juramentado to the Castillan conquerors because they simply do not understand him and his honor. Juramentado manifests a pysche war between the Imperial Castillan spirit and the freedom-loving resisting spirit of the Tausug. To the locals in the Sulu Archipelago, it is "parrang sabil" or literally "war of perseverance". It is resorted to when the colonial occupation becomes unbearable, intolerable and mentally excruciating that you run out of patience, out of perseverance.... What the Spaniards can not defeat in the battlefield, they ridiculed in the theatrical play "Moro-moro" - a typical Spanish mental compensation.
Now where does this extreme bravery sprung from? They say it is in the very essence of a being a Tausug. It's in the veins like blood. The true wealth of a Tausug in his "martabbat" (honor). He does not go berserk for mundane things. He does so when his honor is trampled upon.
What are his honors - A Tausug honor is his family and his religion. No one should mess around with them. Not even joke about them. In their stead, the MNLF used the trinity of "hula'" (land), "bangsa" (people) and "agama" (religion).
But more than anything else, being brave does not implies he has no fear. He does have fear. But when he have enough of being fearful, his confidence is settled by his prayers and determination. When he has said his prayer and determined his altruism, a Tausug is brave to the core, brave to undertake the ultimate sacrifice.
He is Juramentado to the Castillan conquerors because they simply do not understand him and his honor. Juramentado manifests a pysche war between the Imperial Castillan spirit and the freedom-loving resisting spirit of the Tausug. To the locals in the Sulu Archipelago, it is "parrang sabil" or literally "war of perseverance". It is resorted to when the colonial occupation becomes unbearable, intolerable and mentally excruciating that you run out of patience, out of perseverance.... What the Spaniards can not defeat in the battlefield, they ridiculed in the theatrical play "Moro-moro" - a typical Spanish mental compensation.
Now where does this extreme bravery sprung from? They say it is in the very essence of a being a Tausug. It's in the veins like blood. The true wealth of a Tausug in his "martabbat" (honor). He does not go berserk for mundane things. He does so when his honor is trampled upon.
What are his honors - A Tausug honor is his family and his religion. No one should mess around with them. Not even joke about them. In their stead, the MNLF used the trinity of "hula'" (land), "bangsa" (people) and "agama" (religion).
But more than anything else, being brave does not implies he has no fear. He does have fear. But when he have enough of being fearful, his confidence is settled by his prayers and determination. When he has said his prayer and determined his altruism, a Tausug is brave to the core, brave to undertake the ultimate sacrifice.
The Tausug coffee
The aroma of brewing native coffee is simply irresistible....some even claims it's heavenly.
Tausug is a coffee-drinking culture - this is an understatement. From life to death, from daily chores to important social events, coffee has always enliven daily living and social gathering.
A Tausug to the core starts his day with a sip of hot coffee, a cup to go with breakfast and another one before going for work. At work, in the office or the field, it is best to start with a cup, have a break with it and end the day with it. At noon, a cup of coffee after lunch will do the trick to soften the food.
At about 3 o'clock, all things come to a standstill for afternoon prayer and coffee break. The latter is better enjoyed with a serving of freshly baked local sweets like fried banana, wadjit, baulo and so on. I reckon even the sunset is best viewed with a coffee at hand.
Night conversation can go for hours, thanks largely to ready supply of hot kahawa. And a final sip before retiring to bed.
Kahawa (coffee), kahawa mapasu' (hot coffee)... this preponderance for coffee drinking evolved an industry of its own, from coffee growing, trading to coffee houses (kawahan). The entire town proper of Jolo is dotted by tens of these coffee houses. Every Tausug has a favorite place and a favorite time. Unfortunately, this is mostly the favorite of many, too. Early morning and afternoon breaks are usually pack by coffee drinkers.
Coffee houses serve more than just for coffee drinking and socialization, it is also a political forum where people discuss the events of the day in the comfort of their friends and acquaintances; and a place to discuss and often consumate business transaction. These coffee houses equalize the economic divide between the rich and the poor. Just like the mosque, it is a place for royals and commoners alike. Coffee drinking and the native sweets are what unite Tausugs from across the political divide.
The native coffee is unlike anything. Frequent drinkers can discern a locally brewed from a commercial one. There's an anecdotal distinction for this - 'kahawa' is for the locally brewed and 'kopi' or 'kape' is for the commercial one.
Tausug who have been out of the town for years yearn to go back just to savor this native 'kahawa'. It is not just for the brew, it is also the culture and history associated with it.
Tausug is a coffee-drinking culture - this is an understatement. From life to death, from daily chores to important social events, coffee has always enliven daily living and social gathering.
A Tausug to the core starts his day with a sip of hot coffee, a cup to go with breakfast and another one before going for work. At work, in the office or the field, it is best to start with a cup, have a break with it and end the day with it. At noon, a cup of coffee after lunch will do the trick to soften the food.
At about 3 o'clock, all things come to a standstill for afternoon prayer and coffee break. The latter is better enjoyed with a serving of freshly baked local sweets like fried banana, wadjit, baulo and so on. I reckon even the sunset is best viewed with a coffee at hand.
Night conversation can go for hours, thanks largely to ready supply of hot kahawa. And a final sip before retiring to bed.
Kahawa (coffee), kahawa mapasu' (hot coffee)... this preponderance for coffee drinking evolved an industry of its own, from coffee growing, trading to coffee houses (kawahan). The entire town proper of Jolo is dotted by tens of these coffee houses. Every Tausug has a favorite place and a favorite time. Unfortunately, this is mostly the favorite of many, too. Early morning and afternoon breaks are usually pack by coffee drinkers.
Coffee houses serve more than just for coffee drinking and socialization, it is also a political forum where people discuss the events of the day in the comfort of their friends and acquaintances; and a place to discuss and often consumate business transaction. These coffee houses equalize the economic divide between the rich and the poor. Just like the mosque, it is a place for royals and commoners alike. Coffee drinking and the native sweets are what unite Tausugs from across the political divide.
The native coffee is unlike anything. Frequent drinkers can discern a locally brewed from a commercial one. There's an anecdotal distinction for this - 'kahawa' is for the locally brewed and 'kopi' or 'kape' is for the commercial one.
Tausug who have been out of the town for years yearn to go back just to savor this native 'kahawa'. It is not just for the brew, it is also the culture and history associated with it.
Pirates or privateers?
Foremost, let's put things in proper context. In those days, piracy and slavery were the order of the day. West to east, Piracy and slavery were economic means and political tools. Colonial powers have more blood in their hands because when they or their people practiced them they do so with atrocity within and outside their borders.
________________________________________________
The Spaniards call the Iranuns and the Bangingis "pirates" because the latters wreck havoc upon Spanish colonies in Mindanao and the Visayas. The friars cursed them as barbarians, the curse of the devil. These pirates were torn in the Spain's ambition of colonizing and christianizing the entire archipelago.
However, from the point of view of their own, these "pirates" were either part of the Sultan's navy protecting the sovereignty of the sultanate against the growing menace of Spanish Armada; or privateers authorized by the Sultan to attack enemy outputs and retaliate for prior attacks on Moro communities.
Throughout pre-colonial and early colonial periods in South East Asia, they commanded awe and fear. Either they are labeled as "pirates" or "privateers", among themselves they are the Bangingi of the Sultanate of Sulu and the Iranun of the Sultanate of Maguindanao, both feared and respected throughout the South China, Sulu and Sulawesi Seas. These seas were their playground of trade.
Today, the bravery and selflessness of these peoples are still respected and now part of the ancient lore handed from generation to generation. Just like their ancestors, they represent the "unconquered spirit" of the Moros.
________________________________________________
The Spaniards call the Iranuns and the Bangingis "pirates" because the latters wreck havoc upon Spanish colonies in Mindanao and the Visayas. The friars cursed them as barbarians, the curse of the devil. These pirates were torn in the Spain's ambition of colonizing and christianizing the entire archipelago.
However, from the point of view of their own, these "pirates" were either part of the Sultan's navy protecting the sovereignty of the sultanate against the growing menace of Spanish Armada; or privateers authorized by the Sultan to attack enemy outputs and retaliate for prior attacks on Moro communities.
Throughout pre-colonial and early colonial periods in South East Asia, they commanded awe and fear. Either they are labeled as "pirates" or "privateers", among themselves they are the Bangingi of the Sultanate of Sulu and the Iranun of the Sultanate of Maguindanao, both feared and respected throughout the South China, Sulu and Sulawesi Seas. These seas were their playground of trade.
Today, the bravery and selflessness of these peoples are still respected and now part of the ancient lore handed from generation to generation. Just like their ancestors, they represent the "unconquered spirit" of the Moros.
Sarang-sarang (Moderation)
As Tausug, we were nurtured to face life and relations with moderation. "ayaw makalandu', sarang-sarang sadja" (not to be extreme, but to be moderate), a good guide to life and living.
However, in reality life is full of people from different strands of the spectrum. There those who shun life and lived solitary life. For them, mundane life is an illusion. What matters most is the hereafter, so the decision to withdraw from mundane life. There those who live their families to pursue spiritual goals, thinking the leaving and the sacrifice is a minuscule compared with spiritual growth. Foregoing relationship or leaving one all-together is a temporary setback compared with the spiritual benefits.
There are those who believe there is only one life, the current one and the hereafter is an illusion. Life after death can not be proved by science and therefore it does not exist. Just one life and to enjoy it to the fullest. There is no sacred or divine. Divinity is a mental invention. We can choose to un-invent it. so we might as well enjoy a life of hedonism and humanism.
There are those who would force us their beliefs. They think they are right and everyone else is wrong. Their's is one single truth and that is what they will tell you or which they will agree. They are the arbiter of righteousness. We do not mind them living their own thing. However, they do and want us to succumb to their beliefs. it is not enough we respect them, we have to yield and I am not saying about extremists from my religion only. Extremists cut across religious, cultural and society's borders. Ostracism, exclusion and violence are common weapons to exact submission.
And so I went back to my ancestor's lore of moderation, "sarang-sarang". For in here, is a guide to living neither of the extremes, the exclusion of others or of violence. Live and let live. Just as our community imam (religious leader) frequently say, to you is your religion, and to me is mine; yes, we can live as neighbor with respect for each other's peculiarities.
However, in reality life is full of people from different strands of the spectrum. There those who shun life and lived solitary life. For them, mundane life is an illusion. What matters most is the hereafter, so the decision to withdraw from mundane life. There those who live their families to pursue spiritual goals, thinking the leaving and the sacrifice is a minuscule compared with spiritual growth. Foregoing relationship or leaving one all-together is a temporary setback compared with the spiritual benefits.
There are those who believe there is only one life, the current one and the hereafter is an illusion. Life after death can not be proved by science and therefore it does not exist. Just one life and to enjoy it to the fullest. There is no sacred or divine. Divinity is a mental invention. We can choose to un-invent it. so we might as well enjoy a life of hedonism and humanism.
There are those who would force us their beliefs. They think they are right and everyone else is wrong. Their's is one single truth and that is what they will tell you or which they will agree. They are the arbiter of righteousness. We do not mind them living their own thing. However, they do and want us to succumb to their beliefs. it is not enough we respect them, we have to yield and I am not saying about extremists from my religion only. Extremists cut across religious, cultural and society's borders. Ostracism, exclusion and violence are common weapons to exact submission.
And so I went back to my ancestor's lore of moderation, "sarang-sarang". For in here, is a guide to living neither of the extremes, the exclusion of others or of violence. Live and let live. Just as our community imam (religious leader) frequently say, to you is your religion, and to me is mine; yes, we can live as neighbor with respect for each other's peculiarities.
4As of Education Reform
Being surrounded by 21,000+ strong workforce, I am tempted to succumb to the mistaken belief that we are here or the system operates for them.
The truth is, public education system or any education system for that matter exists for the children - at the core of teaching and learning. They are the primary reason in policies, processes and personnel recruitment and promotion.
Teachers and managers are secondary actors. They exist for the children and not vice versa. It is then unfortunate that many ills permeating the education bureaucracy pertains to conduct of teachers and managers. As we are overwhelmed by the nuances of dealing with teacher's and manager's' issues and problems, we have less and less time for the reason why education exists.
As UNICEF rightly advocated, it is time to bring back the child to the center of attention. We are investing P8 billion pesos annually not just to pay for personnel salaries or fund travels of education managers. This annual investment rightly belongs to the children.
The truth is, public education system or any education system for that matter exists for the children - at the core of teaching and learning. They are the primary reason in policies, processes and personnel recruitment and promotion.
Teachers and managers are secondary actors. They exist for the children and not vice versa. It is then unfortunate that many ills permeating the education bureaucracy pertains to conduct of teachers and managers. As we are overwhelmed by the nuances of dealing with teacher's and manager's' issues and problems, we have less and less time for the reason why education exists.
As UNICEF rightly advocated, it is time to bring back the child to the center of attention. We are investing P8 billion pesos annually not just to pay for personnel salaries or fund travels of education managers. This annual investment rightly belongs to the children.
Time to bring back the child's perspective into the consciousness of education planning, implementation, monitoring and evaluation. Time to change and evolve organizational culture to its right child-centric mantra - the core foci of education reforms are the 4A's -
(1) Access - Are the children able to access learning facility? If not, we doing we doing to address absence or poor access to education?
(2) Attendance - Are the children going to school or learning center regularly? If not, we doing we doing to retain them in school or promote their well-being?
(3) Achievement - Are the children learning according to learning standards? If not, we doing we doing to promote their developmental and personal competence?
(4) Accomplishment - Are they able to complete basic schooling? If not, what are we doing to insure it?
(1) Access - Are the children able to access learning facility? If not, we doing we doing to address absence or poor access to education?
(2) Attendance - Are the children going to school or learning center regularly? If not, we doing we doing to retain them in school or promote their well-being?
(3) Achievement - Are the children learning according to learning standards? If not, we doing we doing to promote their developmental and personal competence?
(4) Accomplishment - Are they able to complete basic schooling? If not, what are we doing to insure it?
Catching up with the past
I have since move on from Madrasah education. I felt that what I have contributed is enough for a person, though in hindsight I should have done more. Not a feeling of frustration but one of yearning...
Still, my heart yearns for it. So I'm keeping in touch with those I have work it. Unfortunately, the program is moving turtle slow these days. When I left, we were waiting for the first batch of elementary graduates. Many regions have since churn out three (3) batches. When's the secondary going to start?
We may have been intoxicated by initial success and beginning to feel comfortable with the status quo. The initial "trailblazing" mind ossified? I hope not. After years in operation, have we not perfected its administrative loopholes that is now the main culprit in delays?
Time to grow. Learning from past and present mistakes and taking stock of these lessons are part of growing up. It used to be that "stagnation" was alien to us. We were moving forward by leaps and bounds. Forward we should.
In closing, I'd like to put a thought into writing. How I appreciate so much the work of regional and division coordinators. Many are full-fledged supervisors and our program is just an additional task they can simply refused but did not. Unlike other programs where the motivation was largely monetary from the MOOE or M&E funds or honorarium, here there is none.
What I have seen and salute them for is simply their commitment to make a difference, their determination to contribute positively, where they find satisfaction in seeing Muslim kids learning their language and culture, not anymore castigated for being a Moro or Muslim, but nurtured to be one.
On this Muslim new year, I wish them all a blessed year ahead - personal health, positive family relations, and satisfaction in seeing others fulfilled their dreams.
ALIVE we shall remain, to serve and to be self-less ...
Still, my heart yearns for it. So I'm keeping in touch with those I have work it. Unfortunately, the program is moving turtle slow these days. When I left, we were waiting for the first batch of elementary graduates. Many regions have since churn out three (3) batches. When's the secondary going to start?
We may have been intoxicated by initial success and beginning to feel comfortable with the status quo. The initial "trailblazing" mind ossified? I hope not. After years in operation, have we not perfected its administrative loopholes that is now the main culprit in delays?
Time to grow. Learning from past and present mistakes and taking stock of these lessons are part of growing up. It used to be that "stagnation" was alien to us. We were moving forward by leaps and bounds. Forward we should.
In closing, I'd like to put a thought into writing. How I appreciate so much the work of regional and division coordinators. Many are full-fledged supervisors and our program is just an additional task they can simply refused but did not. Unlike other programs where the motivation was largely monetary from the MOOE or M&E funds or honorarium, here there is none.
What I have seen and salute them for is simply their commitment to make a difference, their determination to contribute positively, where they find satisfaction in seeing Muslim kids learning their language and culture, not anymore castigated for being a Moro or Muslim, but nurtured to be one.
On this Muslim new year, I wish them all a blessed year ahead - personal health, positive family relations, and satisfaction in seeing others fulfilled their dreams.
ALIVE we shall remain, to serve and to be self-less ...
Why Futures Study?
Recently got interested in a "new" discipline. What is colloquially referred to as 'futures' actually refers to futurology or futures studies. Other terms to this effect are strategic foresight, futuristics, futures thinking or futuring. Futures Studies is the "study of postulating possible, probable, and preferable futures and the worldviews and myths that underlie them."
Why Futures Studies? In what way it is important? Accordingly, this discipline "seeks a systematic and pattern-based understanding of past and present, and to determine the likelihood of future events and trends. It seeks to understand what is likely to continue, what is likely to change, and what is novel."
As an academic discipline, futures studies allows use of concepts, tools and processes to think long-term, consequentially and imaginatively, such as conceptualize more just and sustainable human and planetary futures; develop knowledge and skills in exploring probable and preferred futures; understand the dynamics and influence that human, social and ecological systems have on alternative futures and conscientize responsibility and action toward creating better futures.
Like all other disciplines out there, Futures studies (FS) has its own bundle of criticisms. Among this is the question whether this discipline is a science or an art. While systematic and pattern-based understanding have a semblance of scientific inquiry, Gordon and Glenn opine that FS is not yet a science. Accordingly, to be a science, "methods would have to be supported by hypotheses that could be tested, hopefully empirically, and produce the same results no matter who used the tool or performed the study."
Unlike science where a narrower, more specified system is studied, futurology studies a much bigger and more complex world system. The methodology and knowledge are much less proven as compared to natural science or even social sciences (sociology, economics, and political science). FS for now may be more of an art or skill that can be developed with patience and practice.
According to the World Futures Studies Federation (WFSF) and in contrast to many future-oriented organizations that think of "the future" in a singular way as determined by present trends, FS encourages and promotes 'plural futures' through exploration of alternative and preferred futures.
There are about five traditions currently operating within the field, according to WFSF. Each of which represents different epistemological, or even ideological, underpinnings.
How is then Futures Studies applied and manifested in Moro development and vice versa? What are possible, probable, and preferable futures for the Bangsamoro then? What does the future hold for us as a society and for our government? What is likely to continue, what is likely to change, and what is novel in Moroland in the near- and the long-term?
References
Future studies (Wikipedia)
Gordon, Theodore J. and Jerome C. Glenn, "Integration, Comparisons and Frontiers of futures Research Methods"
Futures Pedagogical Resources
WFSF and UNESCO's Online Centre for Pedagogical Resources in Futures Studies
Why Futures Studies? In what way it is important? Accordingly, this discipline "seeks a systematic and pattern-based understanding of past and present, and to determine the likelihood of future events and trends. It seeks to understand what is likely to continue, what is likely to change, and what is novel."
As an academic discipline, futures studies allows use of concepts, tools and processes to think long-term, consequentially and imaginatively, such as conceptualize more just and sustainable human and planetary futures; develop knowledge and skills in exploring probable and preferred futures; understand the dynamics and influence that human, social and ecological systems have on alternative futures and conscientize responsibility and action toward creating better futures.
Like all other disciplines out there, Futures studies (FS) has its own bundle of criticisms. Among this is the question whether this discipline is a science or an art. While systematic and pattern-based understanding have a semblance of scientific inquiry, Gordon and Glenn opine that FS is not yet a science. Accordingly, to be a science, "methods would have to be supported by hypotheses that could be tested, hopefully empirically, and produce the same results no matter who used the tool or performed the study."
Unlike science where a narrower, more specified system is studied, futurology studies a much bigger and more complex world system. The methodology and knowledge are much less proven as compared to natural science or even social sciences (sociology, economics, and political science). FS for now may be more of an art or skill that can be developed with patience and practice.
According to the World Futures Studies Federation (WFSF) and in contrast to many future-oriented organizations that think of "the future" in a singular way as determined by present trends, FS encourages and promotes 'plural futures' through exploration of alternative and preferred futures.
There are about five traditions currently operating within the field, according to WFSF. Each of which represents different epistemological, or even ideological, underpinnings.
- The empirical tradition focuses on trend analysis and prediction, originated in the USA. It was supported by the formation of the World Future Society in the 1960s;
- The critical tradition originated in Europe and grew out of a critique of what was perceived as an overly empirical approach to futures in the USA. This led to the foundation of the World Futures Studies Federation in the early 1970s;
- The cultural tradition arose in large measure from the work of those WFSF members who sought to include non-Western cultures and to invoke a deeper consideration of civilisational and planetary futures;
- The empowerment-oriented, prospective, action research approach began in Europe in the nineties and has been taken up by some Australian researchers;
- The integral or transdisciplinary futures approach is newly emerging and appears to have potential for authentic multi-perspectival and planetary inclusion, providing it remains open.Further, WFSF considers these approaches as not mutually exclusive, nor should this contextualisation imply a linear developmental model. These are all suitable pathways to futures research and pedagogy depending on the context. Well-informed futures researchers and educators may utilise any or all of these traditions depending on their operational context.
How is then Futures Studies applied and manifested in Moro development and vice versa? What are possible, probable, and preferable futures for the Bangsamoro then? What does the future hold for us as a society and for our government? What is likely to continue, what is likely to change, and what is novel in Moroland in the near- and the long-term?
References
Future studies (Wikipedia)
Gordon, Theodore J. and Jerome C. Glenn, "Integration, Comparisons and Frontiers of futures Research Methods"
Futures Pedagogical Resources
WFSF and UNESCO's Online Centre for Pedagogical Resources in Futures Studies
Climate change, disaster risks and sustainability: A discourse outline
What is sustainable development, disaster risk and reduction and climate change?
Why is sustainable development, disaster risk and reduction, and climate change relevant to the Bangsamoro?
How are these issues affecting the Bangsamoro? What forestall and hasten these issues (contributing factors)?
How do we mitigate these issues in the short-term? How do we sustainably response to these issues in the long-term?
How do we mobilize communities and institutions to respond to evolutionary (unpredictable) and developmental (predictable) challenges of sustainable development and climate?
Why is sustainable development, disaster risk and reduction, and climate change relevant to the Bangsamoro?
How are these issues affecting the Bangsamoro? What forestall and hasten these issues (contributing factors)?
How do we mitigate these issues in the short-term? How do we sustainably response to these issues in the long-term?
How do we mobilize communities and institutions to respond to evolutionary (unpredictable) and developmental (predictable) challenges of sustainable development and climate?
Water and the Bangsamoro: A discourse outline
Conventionally, the Moro discourse is often associated with politics and enfranchisement. Why water?
Globally, "according to IFPRI this would put at risk approximately $63 trillion of the global economy just 39 years from today. By 2030 global water demand could be 40% more than the current supply. This could change with new agricultural practices, policy changes, and intelligently applied new technologies."
"Otherwise conflicts over trade-offs among agricultural, urban, and ecological uses of water are likely to increase, along with the potential for mass migrations and wars. Although water related conflicts are already taking place, water-sharing agreements have been reached even among people in conflict and have led to cooperation in other areas."
Locally, the Bangsamoro homeland has been associated with water basins and the seas culturally, historically and geographically. Many Moro ethnicities are culturally associated with water. The Tausugs are called "people of the current", the Meranaws "people of the lake", the Maguindanaws "people of the flood plains", the Badjaws "sea gypsies", the Samas as "coastal and sea dwellers" and the Iranuns and Bangingis as "navies" and "sea traders" of old empires.
Historically, the Sulu sultanate for four centuries was a maritime power; Maguindanao and Buayan wrestling over the Liguwasan Marsh, the Moro Gulf and the Sulawesi Sea; the Pat-a-pangampong lording it over the Lake Lanao Region.
The Moro culture and history are partly (and significantly) defined by the region's geography. Aside from armed conflict, natural calamities brought about by rising river and sea water continue to devastate and in a number of instances have threaten the very existence of human habitation. For many communities, water is scarce and in times of drought, expensive than sodas. As island communities are greatly affected by scarce source and supply; mainland communities are threatened and displaced by flooding. What are then other specific water issues in Moroland? What forestall and hasten these issues (contributing factors)? Where are these water issues more prevalent and of imminent concern?
How is the water issue connected with other global challenges manifested in the Moroland? How do we mitigate water issues in the short-term? How do we sustainably response to these issues in the long-term? How do we mobilize communities and institutions to respond to water's evolutionary (unpredictable) and developmental (predictable) challenges?
"Otherwise conflicts over trade-offs among agricultural, urban, and ecological uses of water are likely to increase, along with the potential for mass migrations and wars. Although water related conflicts are already taking place, water-sharing agreements have been reached even among people in conflict and have led to cooperation in other areas."
Locally, the Bangsamoro homeland has been associated with water basins and the seas culturally, historically and geographically. Many Moro ethnicities are culturally associated with water. The Tausugs are called "people of the current", the Meranaws "people of the lake", the Maguindanaws "people of the flood plains", the Badjaws "sea gypsies", the Samas as "coastal and sea dwellers" and the Iranuns and Bangingis as "navies" and "sea traders" of old empires.
Historically, the Sulu sultanate for four centuries was a maritime power; Maguindanao and Buayan wrestling over the Liguwasan Marsh, the Moro Gulf and the Sulawesi Sea; the Pat-a-pangampong lording it over the Lake Lanao Region.
The Moro culture and history are partly (and significantly) defined by the region's geography. Aside from armed conflict, natural calamities brought about by rising river and sea water continue to devastate and in a number of instances have threaten the very existence of human habitation. For many communities, water is scarce and in times of drought, expensive than sodas. As island communities are greatly affected by scarce source and supply; mainland communities are threatened and displaced by flooding. What are then other specific water issues in Moroland? What forestall and hasten these issues (contributing factors)? Where are these water issues more prevalent and of imminent concern?
How is the water issue connected with other global challenges manifested in the Moroland? How do we mitigate water issues in the short-term? How do we sustainably response to these issues in the long-term? How do we mobilize communities and institutions to respond to water's evolutionary (unpredictable) and developmental (predictable) challenges?
15 Global Challenges
The "15 Global Challenges" is a assessment framework about prospects for humanity and these are the following:
1. Sustainable development and climate change - How can sustainable development be achieved for all while addressing global climate change?
2. Clean water - How can everyone have sufficient clean water without conflict?
3. Population and resources - How can population growth and resources be brought into balance?
4. Democratization - How can genuine democracy emerge from authoritarian regimes?
5. Long-term perspectives - How can policymaking be made more sensitive to global long-term perspectives?
6. IT convergence - How can the global convergence of information and communications technologies work for everyone?
7. Rich-poor gap - How can ethical market economies be encouraged to help reduce the gap between rich and poor?
8. Health issues - How can the threat of new and reemerging diseases and immune micro-organisms be reduced?
9. Capacity to decide - How can the capacity to decide be improved as the nature of work and institutions change?
10. Peace and conflicts - How can shared values and new security strategies reduce ethnic conflicts, terrorism, and the use of weapons of mass destruction?
11. Women Status - How can the changing status of women help improve the human condition?
12. Transnational organized crimes - How can transnational organized crime networks be stopped from becoming more powerful and sophisticated global enterprises?
13. Energy - How can growing energy demands be met safely and efficiently?
14. Science and technology - How can scientific and technological breakthroughs be accelerated to improve the human condition?
15. Global ethics - How can ethical considerations become more routinely incorporated into global decisions?
A more detailed description of these challenges are in the State of the Future, annual report published since 2009 by The Millennium Project. Click on the blue bullet to understand the underlying dynamics of futures scenarios, challenges and actions.
1. Sustainable development and climate change - How can sustainable development be achieved for all while addressing global climate change?
2. Clean water - How can everyone have sufficient clean water without conflict?
3. Population and resources - How can population growth and resources be brought into balance?
4. Democratization - How can genuine democracy emerge from authoritarian regimes?
5. Long-term perspectives - How can policymaking be made more sensitive to global long-term perspectives?
6. IT convergence - How can the global convergence of information and communications technologies work for everyone?
7. Rich-poor gap - How can ethical market economies be encouraged to help reduce the gap between rich and poor?
8. Health issues - How can the threat of new and reemerging diseases and immune micro-organisms be reduced?
9. Capacity to decide - How can the capacity to decide be improved as the nature of work and institutions change?
10. Peace and conflicts - How can shared values and new security strategies reduce ethnic conflicts, terrorism, and the use of weapons of mass destruction?
11. Women Status - How can the changing status of women help improve the human condition?
12. Transnational organized crimes - How can transnational organized crime networks be stopped from becoming more powerful and sophisticated global enterprises?
13. Energy - How can growing energy demands be met safely and efficiently?
14. Science and technology - How can scientific and technological breakthroughs be accelerated to improve the human condition?
15. Global ethics - How can ethical considerations become more routinely incorporated into global decisions?
A more detailed description of these challenges are in the State of the Future, annual report published since 2009 by The Millennium Project. Click on the blue bullet to understand the underlying dynamics of futures scenarios, challenges and actions.
How can we then participate within our own capacity and sphere of influence?
We can add your updates and improvements to the short versions of the 15 Global Challenges at: http://www.millennium-project.org/millennium/challenges.html
We can add yourself to the public listserv at: http://www.millennium-project.org/millennium/listserv.html
We can contact the Chair of a Millennium Project in our area of the world. See http://www.millennium-project.org/millennium/nodes.html
We can apply to be an intern with the Millennium Project. See http://www.millennium-project.org/millennium/inship.html
We can suggest research and joint projects, e.g., if we are doing a futures research project in our area and would like to have global futures input, or we think a global assessment of some future issue that has never been studied before, or we are creating some new future-oriented adventure and see potential synergies with The Millennium Project, email to jglenn@igc.org
We can contact our local universities to explore using the annual State of the Future report http://www.millennium-project.org/millennium/2010SOF.html in global issues or futures-related courses and Futures Research Methodology Version 3.0 in courses on research methods and futures courses http://www.millennium-project.org/millennium/FRM-V3.html
Or if you are a teacher or professor, you can integrate these materials in your classes contact jglenn@igc.org
We can suggest an item to millennium-project@igc.org for the monthly environmental security reports. See: http://www.millennium-project.org/millennium/env-scanning.html
We can enter the competition for the Global Millennium Prize. See: http://www.millennium-project.org/millennium/GMP.html
We can write articles for the general public using the State of the Future as a source of ideas to help public understanding of the challenges we face around the world. If you do, send us an electronic copy and we will post on our press room:http://www.millennium-project.org/millennium/press.html
We can explore The Millennium Project in Second Life: http://mpcollab.org/MPbeta1/node/1694
If the Executive Summary of the 2010 State of the Future is not in our language, we can translate it. See: http://www.millennium-project.org/millennium/2010SOF.html
We can volunteer. We let them know what would we like to do. Email to: millennium-project@igc.org
We can purchase the 2010 State of the Future at: http://www.millennium-project.org/millennium/2010SOF.html#orderand/or Futures Research Methodology version 3.0 at: http://www.millennium-project.org/millennium/FRM-V3.html#order
We can donate to The Millennium Project – as a non-profit tax exempt organization (we need to have a: click here to donate button – and what service should we use?)
We can add your updates and improvements to the short versions of the 15 Global Challenges at: http://www.millennium-project.org/millennium/challenges.html
We can add yourself to the public listserv at: http://www.millennium-project.org/millennium/listserv.html
We can contact the Chair of a Millennium Project in our area of the world. See http://www.millennium-project.org/millennium/nodes.html
We can apply to be an intern with the Millennium Project. See http://www.millennium-project.org/millennium/inship.html
We can suggest research and joint projects, e.g., if we are doing a futures research project in our area and would like to have global futures input, or we think a global assessment of some future issue that has never been studied before, or we are creating some new future-oriented adventure and see potential synergies with The Millennium Project, email to jglenn@igc.org
We can contact our local universities to explore using the annual State of the Future report http://www.millennium-project.org/millennium/2010SOF.html in global issues or futures-related courses and Futures Research Methodology Version 3.0 in courses on research methods and futures courses http://www.millennium-project.org/millennium/FRM-V3.html
Or if you are a teacher or professor, you can integrate these materials in your classes contact jglenn@igc.org
We can suggest an item to millennium-project@igc.org for the monthly environmental security reports. See: http://www.millennium-project.org/millennium/env-scanning.html
We can enter the competition for the Global Millennium Prize. See: http://www.millennium-project.org/millennium/GMP.html
We can write articles for the general public using the State of the Future as a source of ideas to help public understanding of the challenges we face around the world. If you do, send us an electronic copy and we will post on our press room:http://www.millennium-project.org/millennium/press.html
We can explore The Millennium Project in Second Life: http://mpcollab.org/MPbeta1/node/1694
If the Executive Summary of the 2010 State of the Future is not in our language, we can translate it. See: http://www.millennium-project.org/millennium/2010SOF.html
We can volunteer. We let them know what would we like to do. Email to: millennium-project@igc.org
We can purchase the 2010 State of the Future at: http://www.millennium-project.org/millennium/2010SOF.html#orderand/or Futures Research Methodology version 3.0 at: http://www.millennium-project.org/millennium/FRM-V3.html#order
We can donate to The Millennium Project – as a non-profit tax exempt organization (we need to have a: click here to donate button – and what service should we use?)
References:
15 Global Changes, 2010 State of the Future, The Millennium Project
Futures Matrix, 2010 State of the Future, The Millennium Project
15 Ways to Participate in the Millennium Project
15 Global Changes, 2010 State of the Future, The Millennium Project
Futures Matrix, 2010 State of the Future, The Millennium Project
15 Ways to Participate in the Millennium Project
Concepts in Futures Studies
15 Global Challenges
Actionable futurism
Agentization
Applied Foresight Network
Calculating Demand Forecast Accuracy
Clarke's three laws
CPFR
Causal Layered Analysis
Digital library (initiatives)
Emerging technologies
End of civilization
Eschatology
Forecasting
Foresight
Future
Future energy development
Futures techniques
Global Consciousness Project
Hubbert peak
Hubbert peak theory
Infinite Bandwdith Zero Latency
Integral Futures
Kardashev scale
Malthusian catastrophe
Memetics - Mapping MentorshipART Memes
2010: Multi-media AVATARS (Discussion)
DIKW - Harlan Cleveland
FMEA: Failure mode and effects analysis
GDSS: Group decision support systems
Interdependence
Social network analysis - thinkLets
StoryTech decision support frameworks
Involution (esoterism) (Anticipatory thinking)
Moore's Law
Morphological analysis
Neofuturism
Normative futures
Omega Point
Optimism bias
Planetary Phase of Civilization
Planning
Prediction
Prediction market
Preferred futures
Psychohistory (fictional)
The Race of the Future
Reference class forecasting
Risks to civilization, humans and planet Earth
State of the Future
Strategic Foresight
Systems thinking
Technological singularity
Technology
Technology forecasting
Theory of Constraints
Thought experiment
Timeline of the future in forecasts
Transhumanism
Trendspotting
Twelve leverage points
Ultimate fate of the universe
Actionable futurism
Agentization
Applied Foresight Network
Calculating Demand Forecast Accuracy
Clarke's three laws
CPFR
Causal Layered Analysis
Digital library (initiatives)
Emerging technologies
End of civilization
Eschatology
Forecasting
Foresight
Future
Future energy development
Futures techniques
Global Consciousness Project
Hubbert peak
Hubbert peak theory
Infinite Bandwdith Zero Latency
Integral Futures
Kardashev scale
Malthusian catastrophe
Memetics - Mapping MentorshipART Memes
2010: Multi-media AVATARS (Discussion)
DIKW - Harlan Cleveland
FMEA: Failure mode and effects analysis
GDSS: Group decision support systems
Interdependence
Social network analysis - thinkLets
StoryTech decision support frameworks
Involution (esoterism) (Anticipatory thinking)
Moore's Law
Morphological analysis
Neofuturism
Normative futures
Omega Point
Optimism bias
Planetary Phase of Civilization
Planning
Prediction
Prediction market
Preferred futures
Psychohistory (fictional)
The Race of the Future
Reference class forecasting
Risks to civilization, humans and planet Earth
State of the Future
Strategic Foresight
Systems thinking
Technological singularity
Technology
Technology forecasting
Theory of Constraints
Thought experiment
Timeline of the future in forecasts
Transhumanism
Trendspotting
Twelve leverage points
Ultimate fate of the universe
Links on Futures Studies
Open Source Directory on Futures Studies
Books
The Age of Spiritual Machines: When Computers Exceed Human Intelligence
Brave New World
The Communist Manifesto
Future Frequencies
Future Primitive [disambiguation needed]
Future Shock
Futures in Education: Principles, Practices and Potential
Futurewise
Great Transition: The Promise and Lure of the Times Ahead
The Limits to Growth
Macroshift
Our Final Hour
Phoenix: A Tale of the Future
Physics of the Future
Physics of the Impossible
The Revenge of Gaia
The Singularity is Near: When Humans Transcend Biology
The Skeptical Environmentalist
The Third Wave, Alvin Toffler
Visions of the Future in the Last Century
Analyzing and Modeling Global Development
Youth Futures: Comparative Research and Transformative Visions
The University in Transformation: Global Perspectives on the Futures of the University
Publications with Bibliography
Periodicals and Journals
Five Regions of the Future[69]
Forecasting
Foresight[70]
Future Orientation[71]
Future Survey
Futures
Futures Research Quarterly[72]
Futuribles
Futurics[73]
Futurist[74]
GTI Paper Series
Integral Futures[75][76]
International Journal of Forecasting[77]
International Review of Strategic Management
Journal of Futures Studies[78]
Long Range Planning
State of the Future
Technological Forecasting and Social Change
WFSF Bulletin [4]
Organizations
Acceleration Studies Foundation
Applied Foresight Network
Association of Professional Futurists
Club of Rome
Global Business Network
Global Scenario Group
Hudson Institute
Long Now Foundation
Millennium Project
NASA Institute for Advanced Concepts
Project 2049 Institute
RAND Corporation
Tellus Institute
The Arlington Institute
World Future Society
World Futures Studies Federation (WFSF)
Books
The Age of Spiritual Machines: When Computers Exceed Human Intelligence
Brave New World
The Communist Manifesto
Future Frequencies
Future Primitive [disambiguation needed]
Future Shock
Futures in Education: Principles, Practices and Potential
Futurewise
Great Transition: The Promise and Lure of the Times Ahead
The Limits to Growth
Macroshift
Our Final Hour
Phoenix: A Tale of the Future
Physics of the Future
Physics of the Impossible
The Revenge of Gaia
The Singularity is Near: When Humans Transcend Biology
The Skeptical Environmentalist
The Third Wave, Alvin Toffler
Visions of the Future in the Last Century
Analyzing and Modeling Global Development
Youth Futures: Comparative Research and Transformative Visions
The University in Transformation: Global Perspectives on the Futures of the University
Publications with Bibliography
- Bindé, J. (2001). Keys to the 21st century. New York: Berghahn Books.
- Bishop, Peter and Hines, Andy. (2006). Thinking about the Future: Guidelines for Strategic Foresight. Social Technologies, Washington, DC.
- Cornish, Edward (2004). Futuring: The exploration of the future. Bethesda, MD: World Future Society.
- Dixon, Patrick (1998,2003,2007). Futurewise: Six Faces of Global Change. Profile Books.
- Ferkiss, V. C. (1977). Futurology: promise, performance, prospects. A Sage policy paper. Beverly Hills: Sage Publications.
- Flechtheim, O. K. (1966). History and futurology. Meisenheim am Glan: Hain.
- Galtung, Johan and Inayatullah, Sohail. (1997). Macrohistory and Macrohistorians. Perspectives on individual, social and civilizational change. Westport, Ct, Praeger.
- Gidley, Jennifer (2007) The Evolution of Consciousness as a Planetary Imperative: An Integration of Integral Views, Integral Review: A Transdisciplinary and Transcultural Journal for New Thought, Research and Praxis, 2007, Issue 5, p. 4-226.
- Gidley, Jennifer, Bateman, Debra., & Smith, Caroline. (2004). Futures in Education: Principles, Practices and Potential
- Gidley, Jennifer, & Inayatullah, Sohail (2002). Youth Futures: Comparative Research and Transformative Visions
- Godet, Michel (2004). Creating Futures Scenario Planning as a Strategic Management Tool. Economica, 2001.
- Goldsmith, Mike The Knowledge, Fantastic Future
- Gordon, Adam (2009). "Future Savvy," American Management Association Press, New York
- History & Mathematics: Analyzing and Modeling Global Development. Edited by Leonid Grinin, Victor C. de Munck, and Andrey Korotayev. Moscow: KomKniga, 2006. P.10-38. ISBN 9785484010011.
- Hostrop, R. W. (1973). Foundations of futurology in education. [Homewood, Ill: ETC Publications].
- Inayatullah, Sohail (2007). Questioning the future: Methods and Tools for Organizational and Societal Transformation. Tamsui, Tamkang University. Third Edition.
- Inayatullah, Sohail, & Gidley, Jennifer. (Eds.). (2000). The University in Transformation: Global Perspectives on the Futures of the University
- de Jouvenel, Bertrand (1967). The Art of Conjecture. (New York: Basic Books, 1967).
- Lindgren, Mats and Bandhold, Hans (2003). Scenario Planning-the link between future and strategy. Palgrave Macmillan, Hampshire and New York.
- Lindgren, Mats et al. (2005). The MeWe Generation. Bookhouse Publishing, Stockholm, Sweden.
- McGaughey,William (2000). Five Epochs of Civilization: World History as Emerging in Five Civilizations. Minneapolis, Thistlerose.
- Retzbach, Roman (2005). Future-Dictionary - encyclopedia of the future, New York, USA.
- Rescher, Nicholas (1998). Predicting the future. Albany, NY: State University of New York Press, ISBN 0-7914-3553-9.
- Rohrbeck, R., S. Mahdjour, S. Knab, T. Frese (2009) Benchmarking Report - Strategic Foresight in Multinational Companies Report of the European Corporate Foresight Group: Berlin, Germany.
- Schwarz, J.-O. (2008) Assessing the future of futures studies in management, Futures, Vol. 40, Iss. 3, 237-246.
- Shakhnazarov, G. K. (1982). Futurology fiasco: a critical study of non-Marxist concepts of how society develops. Moscow: Progress Publishers.
- Slaughter, Richard A. (1995), Futures for the Third Millennium. Prospect Media, St. Leonards, NSW, Australia, ISBN 1-86316 148-1.
- Slaughter, Richard A. (2004), Futures Beyond Dystopia: Creating Social Foresight. RoutledgeFarmer, London, UK, ISBN 978-0-4153-0270-8
- Slaughter, Richard A. (2005). The Knowledge Base of Futures Studies Professional Edition CDROM. Foresight International, Indooroopilly, Australia
- Thompson, A. E. (1979). Understanding futurology: an introduction to futures study. Newton Abbot [Eng.]: David & Charles.
- Woodgate, Derek with Pethrick, Wayne R. (2004). Future Frequencies. Fringecore, Austin, Texas, USA
Periodicals and Journals
Five Regions of the Future[69]
Forecasting
Foresight[70]
Future Orientation[71]
Future Survey
Futures
Futures Research Quarterly[72]
Futuribles
Futurics[73]
Futurist[74]
GTI Paper Series
Integral Futures[75][76]
International Journal of Forecasting[77]
International Review of Strategic Management
Journal of Futures Studies[78]
Long Range Planning
State of the Future
Technological Forecasting and Social Change
WFSF Bulletin [4]
Organizations
Acceleration Studies Foundation
Applied Foresight Network
Association of Professional Futurists
Club of Rome
Global Business Network
Global Scenario Group
Hudson Institute
Long Now Foundation
Millennium Project
NASA Institute for Advanced Concepts
Project 2049 Institute
RAND Corporation
Tellus Institute
The Arlington Institute
World Future Society
World Futures Studies Federation (WFSF)
Leaders in Futures Studies
Daniel Bell
Mahdi Elmandjra
Joel A. Barker
Peter C. Bishop
Nick Bostrom
Yoonsik Choi
Arthur C. Clarke
Edward Cornish
Jeff Cornish
Hugo de Garis
Thierry Gaudin
Scott W. Erickson
Frank Feather
Jennifer M. Gidley
Fabienne Goux-Baudiment
Herman Kahn
Arthur Harkins
Stephen Hawking
Sohail Inayatullah
Mitchell Joachim
Earl C. Joseph, Sr.
Richard Lamb
David Passig
Michel Saloff Coste
Mark Stevenson, author of An Optimist’s Tour of the Future
Alvin Toffler, author of Future Shock
John Tomsyck
Natasha Vita-More
Joseph Voros
Ray Kurzweil
Kim Stanley Robinson
Jonathan Despres
Mahdi Elmandjra
Joel A. Barker
Peter C. Bishop
Nick Bostrom
Yoonsik Choi
Arthur C. Clarke
Edward Cornish
Jeff Cornish
Hugo de Garis
Thierry Gaudin
Scott W. Erickson
Frank Feather
Jennifer M. Gidley
Fabienne Goux-Baudiment
Herman Kahn
Arthur Harkins
Stephen Hawking
Sohail Inayatullah
Mitchell Joachim
Earl C. Joseph, Sr.
Richard Lamb
David Passig
Michel Saloff Coste
Mark Stevenson, author of An Optimist’s Tour of the Future
Alvin Toffler, author of Future Shock
John Tomsyck
Natasha Vita-More
Joseph Voros
Ray Kurzweil
Kim Stanley Robinson
Jonathan Despres
Futures quotes
"Prediction is difficult—especially of the future." (Mark Twain)
"Future is not ours to say but preparation is a must!" (Larcy Pascual)
"The problem with the future is that it keeps becoming the present." (Calvin, of Calvin and Hobbes)
"A part of our future appears to be evolutionary and unpredictable, and another part looks developmental and predictable. Our challenge is to invent the first and discover the second." (John Smart)
"There are no future facts." (Fred Polak)
The future is clear to me. What I don't understand is the present. (Gerhard Kocher)
"Take hold of the future or the future will take hold of you." (Patrick Dixon)
"Any useful idea about the future should appear to be ridiculous." (Jim Dator)
"Future is not ours to say but preparation is a must!" (Larcy Pascual)
"The problem with the future is that it keeps becoming the present." (Calvin, of Calvin and Hobbes)
"A part of our future appears to be evolutionary and unpredictable, and another part looks developmental and predictable. Our challenge is to invent the first and discover the second." (John Smart)
"There are no future facts." (Fred Polak)
The future is clear to me. What I don't understand is the present. (Gerhard Kocher)
"Take hold of the future or the future will take hold of you." (Patrick Dixon)
"Any useful idea about the future should appear to be ridiculous." (Jim Dator)
Techniques in Futures Studies
From Wikipedia
Anticipatory thinking protocols
Causal layered analysis (CLA)
Environmental scanning
Scenario method
Delphi method
Future history
Monitoring
Backcasting (eco-history)
Back-view mirror analysis
Cross-impact analysis
Futures workshops
Failure mode and effects analysis
Futures biographies
Futures wheel
Technology roadmapping
Relevance tree
Simulation and modelling
Social network analysis
Systems engineering
Trend analysis (i.e. Mega-trends, potential trends, branching trends and life cycle of a trend)
Morphological analysis
Technology forecasting
Anticipatory thinking protocols
Causal layered analysis (CLA)
Environmental scanning
Scenario method
Delphi method
Future history
Monitoring
Backcasting (eco-history)
Back-view mirror analysis
Cross-impact analysis
Futures workshops
Failure mode and effects analysis
Futures biographies
Futures wheel
Technology roadmapping
Relevance tree
Simulation and modelling
Social network analysis
Systems engineering
Trend analysis (i.e. Mega-trends, potential trends, branching trends and life cycle of a trend)
Morphological analysis
Technology forecasting
Platform for Futures Studies
We need a platform, facility and opportunity dedicated to the epistemology, methods, application and alternatives for Bangsamoro Futures. We view epistemology as "postulating possible, probable and preferable futures" for Bangsamoro and as a niche within the global futures studies body.
We need to utilize FS methodologies to understand what is likely to continue, what is likely to change and what is new. We need to promote the application of futures thinking in analyzing events and scenarios leading to speculative and concrete Moro futures. We need to advocate imaging and creating preferred alternatives within the purview of holistic-, systems- and inter-generational thinking.
One way to do this is an online community of learning (CoL), as a process of conscientization among Moro futures studies advocates and enthusiasts coming from different disciplines and backgrounds and align themselves with the global futures studies and research movement.
We need to utilize FS methodologies to understand what is likely to continue, what is likely to change and what is new. We need to promote the application of futures thinking in analyzing events and scenarios leading to speculative and concrete Moro futures. We need to advocate imaging and creating preferred alternatives within the purview of holistic-, systems- and inter-generational thinking.
One way to do this is an online community of learning (CoL), as a process of conscientization among Moro futures studies advocates and enthusiasts coming from different disciplines and backgrounds and align themselves with the global futures studies and research movement.
On Waqt (Time)
Each one is given time to make a difference.
Some longer, some shorter;
Either way, our time is fixed,
Not a minute longer,
Not a minute shorter.
Let us use it
To make a difference
In the lives of our fellows.
It is not how long or how short our time is,
It is what and how we make use of it.
Action and obstruction
Words do not make the change we need, action will. And if someone volunteers to act on it, give way, do not be the obstacle. History do not judge well the "stumbling block" or the "obstructionist".
Privilege scream
In front of high-ranking officials, a legislator used his privilege as committee member to scream about a low-ranking personnel. Why scream over a low-ranking personnel when you are in front of all senior ranking officials? Why look for him when he is not in the committee agenda?
Why and for what? Because he did not got what he wants and that someone has the ball to stood up to the Rule of Law and Orderly Process over his immoral use of power? Besides, is this how you treat a guest to your house?
If this is the kind of legislators we have in our midst, incapable of being rule abiding and selfless for greater good, what is in store for us?
Why and for what? Because he did not got what he wants and that someone has the ball to stood up to the Rule of Law and Orderly Process over his immoral use of power? Besides, is this how you treat a guest to your house?
If this is the kind of legislators we have in our midst, incapable of being rule abiding and selfless for greater good, what is in store for us?
Representation
We represent our community whether we concur or not.
Be good. Be civil. Be positive. Let us watch our words. Let us watch our actions.
Others may have a false impression about our community because of us.
Be good. Be civil. Be positive. Let us watch our words. Let us watch our actions.
Others may have a false impression about our community because of us.
Human nature
Humans have both animalistic and angelistic tendencies ... a day to day tug of war between giving in to basal animal nature, i.e. main or kill, or striving to reach and express angelistic, i.e. forgive or love.
And religion is a reminder of who we are and what we can be.
And religion is a reminder of who we are and what we can be.
About the same thing
I feel accord, you feel discord
I see love, you see lust
I talk respect, you talk revenge ...
You talk hegemony, I talk harmony
You hear fight, I hear forgiveness
You call to war, I call to peace ...
Are we referring to the same thing?
I see love, you see lust
I talk respect, you talk revenge ...
You talk hegemony, I talk harmony
You hear fight, I hear forgiveness
You call to war, I call to peace ...
Are we referring to the same thing?
Provocation
As they are provoke to see enemies,
we are provoke to see humanity.
As they are provoke to hear call to war,
we are provoke to hear the sound of peace.
As they are provoke to curse,
we are provoke to compliment.
As they are provoke to divide,
we are provoke to bridge.
As they are provoke to kill,
we are provoke to heal.
As they are provoke to hegemony,
we are provoke to live harmoniously.
As they are provoke to react,
we are provoke to pro-act.
we are provoke to see humanity.
As they are provoke to hear call to war,
we are provoke to hear the sound of peace.
As they are provoke to curse,
we are provoke to compliment.
As they are provoke to divide,
we are provoke to bridge.
As they are provoke to kill,
we are provoke to heal.
As they are provoke to hegemony,
we are provoke to live harmoniously.
As they are provoke to react,
we are provoke to pro-act.
Sprung
Born from the same womb
Under the same shade
Milked from the same breast.
We grow up together
Studied from the same school
Learned from the same teachers.
Now here I am, there you are
I am a dove and you are a hawk
What happen my brother?
Under the same shade
Milked from the same breast.
We grow up together
Studied from the same school
Learned from the same teachers.
Now here I am, there you are
I am a dove and you are a hawk
What happen my brother?
Model of our Faith
The Prophet of Islam is also referred to as "Mercy to Humanity" (Rahmatan lil Alameen). As his followers, we are duty-bound to follow his sunnah (example). Then we ask ourselves, "am I a mercy to others?"
He is also referred to as "Best Example" or "Best Human Model" (Uswa Hassana). As we claim to be his followers, we should ask ourselves, "are we reflecting our best of character?"
The Muslims are viewed in Islamic literature as "Community of Moderation" (Ummatan Wasatan). As Adherents of the Islamic faith, we should ask ourselves, "Am I moderate in my beliefs, acts and values?"
He is also referred to as "Best Example" or "Best Human Model" (Uswa Hassana). As we claim to be his followers, we should ask ourselves, "are we reflecting our best of character?"
The Muslims are viewed in Islamic literature as "Community of Moderation" (Ummatan Wasatan). As Adherents of the Islamic faith, we should ask ourselves, "Am I moderate in my beliefs, acts and values?"
We argue that Islam is a "Religion of Peace" (Din al Salam"). As we strongly argue about this, we should reflect, "Are we peaceful in our dealings with others?"
Love is and can
Love is blind to prejudice
Love is compassionate to others.
Love is merciful to downtrodden.
Love is giving to those who have none.
Love is all-embracing
Love is all we need.
Love can if we want to.
Love can break down hate.
Love can forgive pain.
Love can narrow divide.
Love can connect distance.
Love can bring togetherness.
Love is compassionate to others.
Love is merciful to downtrodden.
Love is giving to those who have none.
Love is all-embracing
Love is all we need.
Love can if we want to.
Love can break down hate.
Love can forgive pain.
Love can narrow divide.
Love can connect distance.
Love can bring togetherness.
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