The Impact of Theology 151 on My Life (From 1999)

June 2, 2010

I had to take Theology 151 (Theology of Liberation) in 1999.  It was during a semester when I was taking 21 units, trying to finish a double major and a minor. It was not a walk in the park but it felt great to have done well in the end.  Rereading this paper reminded me that it doesn’t pay  to be a ‘Georgie Girl’. Here is the paper I wrote a decade ago:

I SAW THE LIGHT! (The Impact of Theology 151 on My Life)

Theology 151 started out as just another ordinary class for me. It was one of my 7 subjects for the semester wherein I thought memorization and analysis would be the only skills required. In the end however, Theology 151 is more than a class. It has actually become an integral part of myself; the lessons I’ve learned have molded themselves into my life. Moreover, all my human capacities as a person were engaged in this class. Theology has become a candle that would light up my path in life for me.

Definitely, Theology 151 was able to open my eyes to quite a number of things. It made me see the importance of having not just faith but a mature faith. A mature faith that is intellectually competent, morally upright and spiritually formed. I saw the need to let my faith grow and not to remain stagnant. Most importantly, I realized that I need to have a personal understanding of my Christian faith for it to be authentic and to correspond with reality.

The articles and lectures on freedom and commitment struck me most. I admit that I’ve always been a little bit of the ‘Georgie Girl’, always wanting to be in between choices and having many options. Now I realize that commitment does not make me unfree. I’ve seen for myself the evils of non-choice. I realized that it is through commitment that I can determine myself. It is only through making a choice, a promise, and a commitment that I can be truly free. Theology 151 has taught me the real meaning of commitment and it has corrected my past misconceptions about it. I feel as though I am authentically free now that I have seen the value of commitment and now that I am committing myself to what I believe in. Now I am doing my best to determine myself instead of letting myself be determined by others.

All that I learned in Theology 151 are practical knowledge that I can use in my everyday life. Indeed the topics discussed in class are all very applicable given the context a college senior such as myself is involved in. I can proudly say that I am a better person after taking this class. Now I can face the world equipped with values that I can fall back on. Now my faith has truly become a personal choice and a more thinking, critical one.

I entered Theology 151 with and open mind. I’m leaving it with my open mind and a bag full of knowledge to keep me company and give me sustenance all through my life. Moreover, the candle that Theology 151 lit of me will give me enough light to overcome any darkness that will come along. Now that I’ve seen the light, I shall not let myself wallow in darkness once again.

Back to the Future in Intramuros

June 1, 2010

Another paper. This time it was dated 14 September 1999.  I wrote this yet again for History class. Our assignment was to  visit Intramuros in our spare time and write a reaction paper. Here is what I came up with.

Back to the Future in Intramuros

Intramuros today is an unkempt, untidy area swamped with squatters in not-so-hidden places.  Seeing the old Spanish village in such a state is a bit depressing but at least there is still a feel of the old Spanish era in Intramuros.  The churches, the museums, the capiz windows and Spanish styled buildings serve as relics of the past glories and civilization exclusive to Intramuros.  Somehow going to Intramuros is still a back to the future adventure wherein one gets to re-live the atmosphere and surroundings of the former Spanish village.

Honestly speaking, the Rizal Shrine in itself is quite a dull museum.  It comes across as one trying a bit too hard to show the life and times especially the glories of Jose Rizal.  The effort in maintaining it is admirable but it strikes me as a museum purposely glorifying Rizal and making him look like someone so high and mighty.  Had I not known who Rizal was before going to the Rizal Shrine, I would have taught of him as a perfect person, almost divine.  One ought to ask whether portraying Rizal in such a patronizing manner is the best way to tell the world about who he is.  In my opinion, it is not.

For me, the least interesting in the Rizal Shrine was the wall painted with the poem Mi Ultimo Adios.  I find it to be a waste of space and money.  No, it is not at all a creative way of getting the people interested in reading the original Spanish version.  At first it is a surprise to see Rizal’s last poem splattered on the walls but the surprise does not last long.  People spend just a fraction of a second looking at it then they move on to the next part.  Had they wanted to paint the wall with Rizal’s work, they could have used a color other than white and a font other than Times New Roman.

Interesting enough were the various translations of Mi Ultimo Adios in other languages.  To see Rizal’s poem written in Korean, Chinese, Japanese and French among others brought a feeling of pride to me.  The high regard for Rizal and his works never ceases to amaze me.  I just hope all the translations were accurate and faithful to the original.

However, the most interesting item in the Rizal Shrine for me was the overcoat of Rizal.  It was such a plain looking, small sized clothing but seeing it up-close gave me a more vivid image of Rizal in my mind.  Seeing what he chose to wear made me see Rizal more clearly.  The brownish-beige overcoat seems to signify that Rizal was a man who wanted to be respected, listened to and admired.  I would have loved to break the glass and try Rizal’s overcoat for myself.

I’ve been to San Agustin Church many, many times before.  But it was only now when I was required to really look around that I was able to really see San Agustin Church.  I was in awe upon realizing that the church is so big, so majestic and so elegant looking.  The many chandeliers and the big, grand images of saints further added to the effect.  The long, red carpeted aisle would provide a long procession going to the altar.  It dawned on me that San Agustin would be a beautiful place to get married in.  The church can seat many guests and it would be so photogenic as well.

However, San Agustin Church has its own share of an eerie influence.  The mausoleums and graves inside the church can get to one especially on a dark, rainy night.  Seeing the graves of the rich Ayalas and Zobels who died in 1878 gave me the creeps.  On the other hand, it also made me see how historic San Agustin Church is.  Moreover, it is a church that possesses prestige, graves and all.  As a whole, I find San Agustin Church beauteous and very Spanish looking.

Casa Manila is not exactly like Kapitan Tiago’s house as described in the Noli Me Tangere.  However, there are some similarities between the two.  One similarity was the wide stairway with rug-covered steps found in Casa Manila and described in the Noli.  Another similarity between the two was the grand piano.  I am not certain if the piano in the sala of Casa Manila was a grand piano but it certainly was big and grand in itself.  In the comedor of Casa Manila, there was a long table utilized for meals.  The same description can be found about Kapitan Tiago’s house.  Another similarity was the very spacious living room.  Just like in the novel, the sala was the most important and elaborate part of Casa Manila.
A lot of the porcelains found in the Casa were Chinese porcelains and other Asian or oriental ones.  However, the paintings were mostly Hispanic looking.  The ornaments in Casa Manila were a mix of European and Asian influences.  The same trait was said about the style of Kapitan Tiago’s home though not in exactly the same way as Casa.

The similarities end there though.  Casa Manila had no green plants unlike Kapitan Tiago’s house which was describes as filled with plants.  In the Casa, there were quite a number of plant holders or the things where pots are to be placed but there were no plants.  Kapitan Tiago’s house had numerous chandeliers but in Casa Manila, it was mostly gasera that’s all over.  In the Noli, Kapitan Tiago’s home had lots of religious paintings.  On the other hand, Casa Manila had few of these.  Instead, paintings of family members or ancestors were abundant.

In general, I believe that Kapitan Tiago’s house would be more splendid looking than Casa Manila.  I am also not certain as to whether Casa Manila is 100% an authentic replica of a Spanish house in the 19th century.  Whether or not it is, I still believe it gives a glimpse of the past.  Maybe it is not 100% accurate but what in the world is a hundred percent certain?

In conclusion, my half a day in Intramuros was time spent in a miniature time machine.  For a while I was in Spanish home, I was finding out more about Rizal and daydreaming in a church.  My day was not wasted, definitely.  Perhaps in a few years I’ll come back again.

SHAIDER

June 1, 2010

Natagpuan ko ang isinulat ko noong ika-17 ng Marso, 2003 tungkol sa paborito kong palabas noong aking kabataan: ang Shaider.

SHAIDER

Wala pang isang lingo ang nakakalipas mula nang malaman kong noong 2001 pa pala yumao and aktor na gumanap na Alexis/Shaider sa sikat na palabas pambata noong dekada ’80: ang SHAIDER.

Nalungkot ako.  Hindi ko naman siya kilala nang personal.  Hindi ko rin nasubaybayan ang kanyang karera.  Marahil ay naantig lamang ang bata sa akin.  Ang batang masaya tuwing sasapit ang ala singko y media ng hapon tuwing sabado dahil mapapanood na naman niya ang Shaider.

Maraming taong ko ring ginugol ang sabado nang hapon ko sa panonood ng Shaider.  Sinubaybayan ko ito at kinapanabikan.  Ngayon, wala na ang aktor na nagbigay buhay sa paborito kong palabas noon. Lumipas na nga ang mahabang panahon.  Hindi na ako bata.  Hindi na rin akin ang sabado nang hapon ko.  Malaki na ako.

Hindi ko pa rin lubusang maunawaan kung ano ang dahilan kung bakit ako apektado nang ganito.  Siguro ay nagluluksa lamang ang paslit sa aking kaibuturan bilang paggalang sa isang tao, sa isang palabas na kumulay sa kanyang kabataan.

Mananatiling buhay sa aking puso’t isipan ang mga masasayang sandali ko dahil sa Shaider.  Mananatili ring paalaala sa akin ang Shaider na dapat ipagpatuloy ang laban para sa kabutihan, maging gaano man ito kahirap.

My favorites among the Central Bank pre-colonial gold and pottery collection

June 1, 2010

In 1999, I  had to visit the Central Bank Money Museum Metropolitan Museum of Art, with its Central Bank pre-colonial gold and pottery collection in Roxas Boulevard, City of Manila. I had to write a paper for my history class.   It was an assignment I took seriously.  We were instructed to pick our four favorites among the gold collection and another four among the pottery collection.  Here is my take on the entire experience as written in 1999 and submitted in class.

Shining, Shimmering, Splendid
(A Salute to the Gold and Pottery Collection of the Central Bank of the Philippines)

The title of this paper is part of a line of the Disney song A Whole New World, the main song in the cartoon movie Aladdin.  Indeed, as I entered the basement containing the gold and pottery collection, I felt as though I were in a whole new world.  The gold jewels and accesories were simply beautiful.  The pottery was so fine.  The beauty of the pre-colonial wares shines up to now.  The ingenuity of the designs shimmers to this date.  Most of all, the fact that all these centuries old items point to a pre-colonial culture that is creative and innovative is for me splendid.

The site of all those gold simply took my breath away.  I didn’t expect it to but it did.  I admit that I was expecting something that will strike as primitive and totally backward.  What I faced was a gold collection that in today’s terms will be referred to as artistic in every way.  Definitely, the 13th Century Gold Collection attests to a Philippine society that had a civilization of its own even way before the colonizers entered the scene.  Pre-colonial culture was abundant with creativity and resourcefulness.

It took me more than an hour to finish feasting my eyes upon the treasure before me just in the Gold Collection.  (Just on the side, perhaps that was the reason why I found the security guard looking at me every 10 minutes or so—maybe I looked like a spy or someone plotting a crime.)  It was not easy deciding which four pieces are the most interesting for me.  The verdict is, in no particular order: the Forearm Wraps, the Cap for Animal Tooth, 3 Armlets and an Anklet and the Dagger Handles.

The Forearm Wraps found in Abra that were placed between the wrist and the elbow reminded me of Erap and his armband.  The thought of Erap sporting a gold forearm wrap like the one on display simply elicited a laugh out of me.  Letting my mind be creative, I envisioned a chief of a barangay sporting the forearm wraps and being like Erap in every way with the only difference between them was the attire.  Of course, the chief would be in bahag.  Seriously, the fact that the forearm wraps still exist today though in a modified and less elegant manner amazed me.

I found the Cap for Animal Tooth simply fascinating.  In the description, it was written that it was used on crocodiles in waterways.  In my mind, I was imagining a tan native forcing the cap on a crocodile’s tooth.  Lucky crocodile!  An animal gifted with a gold cap.  In a sense, I think it was very creative of the natives to come up with a cap that can protect them against an animal such as the crocodile.  To think that a native would be brave enough to put the cap on the tooth of the crocodile is amazing.  The Filipinos today would rather run as far away from the animal as possible.

On the other hand, coming up with such a cap is also impractical.  Why waste gold on an animal? Why take the risk of getting beaten by the crocodile in a battle of might?  However, perhaps crocodiles then were friendly pets instead of aggressors.  Or maybe the natives had super strength that could overcome any beast. Besides, the natives would not have considered it a waste of gold.  Gold was very much abundant back then and their mentality was one of generosity.  Animals were also given more importance back in the 13th Century.  All in all, I liked the Cap for Animal Tooth because it raised a lot of questions in my head.

The Dagger Handles are said to be the archetype of the Sarimanok.  The mythical bird was said to have an elongated head and was surrounded by flames.  I find it interesting to note that an image of a mythical bird has lasted so many centuries.
This time, my liking the 3 Armlets and an Anklet found in Tabuk, Kalinga has no humorous background.  I just fell in love with these jewels that is unique to the Philippines.  The writing beside it described the pieces as masterpieces of skilled repoussage.  I definitely concur.  Very vividly, the pre-colonial society was alive in my mind.  I could almost see our brown ancestors clad in these pieces and it’s a very beautiful image for me.

I believe that jewels were used for both rituals and everyday purposes.  Some pieces were buried with the dead while others were used as dowry.  The superstitious beliefs predominant back then would also encourage the usage of certain pieces of jewelry during various occasions.  Some accessories were used as everyday ornaments.  Gold was also very important to society then.  Wearing gold items was a lavish display of wealth and status as well as an assurance of a good afterlife.

Reproducing the 13th Century gold items in a reliable way will be close to impossible nowadays.  A cheap, slightly similar reproduction is the more likely outcome of any efforts to come up with an exact likeness.  The eradication of the craftsmanship that produced the masterpieces displayed at the MET was due to the evolution of pre-colonial Philippine society.  The changing needs of the people coupled with foreign influences brought about the changes.  When the Spaniards came along, they also removed all the traces of paganism, which was very much alive in the ritualistic functions of the gold items.

Making my way through the Pottery Collection was not as dramatic as the previous experience but nonetheless it made me realize a couple of things.  For one, I saw for myself that pottery is indeed an art, a craftsmanship not at all neither backward nor primitive.  It made me appreciate earthenware that I just used to ignore whenever I chanced upon seeing one.

The pottery was used both for functional purposes and for rituals.  A huge number were used for cooking purposes and to contain food.  Some were used as grave furniture.  In general, the aesthetic quality of the earthenware as well as its refinement defines the degree of cultural advancement in those times.  The changing forms and techniques used indicate that the natives had a technology of their own which they used in coming up with the pottery.

I am no pottery expert but I believe that it is not possible to reproduce pottery exactly like the ones on display.  The intricate designs and the texture would be difficult to copy.  A replica made today would not be an accurate reproduction of the original.

The craftsmanship was lost because of the adaptability itself of pre-colonial society.  The changing needs and the coming of porcelain wares from China were factors that brought about the decline of pottery craftsmanship in the Philippines.  Changes in the physical and social setting also contributed to it.

The Kinalabasa was cute.  I apologize for using such an adjective.  I know cute is not a scholarly word but it captures the essence of the squash like pot found in Batangas and Laguna.  The Kinalabasa looks so much like a kalabasa and I am certain the younger observers at the museum will also be enchanted by it.  It is a piece of pottery that links the past with the present with the timeless charm it possesses.  In one word, it is really cute.

If the Beggar’s Bowl with incised designs really was a beggar’s bowl then beggars in the 13th Century were certainly fortunate.  That bowl that was found in Mindoro has such beautiful designs.  Even in the modern age, the incised designs is still very much “in” and to think that a beggar may have used such a pretty bowl is amazing.  Perhaps beggars back then had a better status than those of today did.  The beauty of the bowl coupled with its interesting name makes it extra special for me.

The Polished Ovaloid whose primary purpose is to be used in carrying liquids also caught my attention.  I wish something like the Ovaloid were still used in households today.  It strikes me as practical not to mention attractive.
The Kendi, which is of Chinese origin, was a pouring vessel slightly like today’s kettle.  It’s luster and magnificence is very evident.  Indeed, it is one fine piece of pottery.  I find it beautiful.

The Gold and Pottery Collection made me see that pre-colonial culture was rich.  Pre-colonial society had its own technology and craftsmanship.  The people were creative, resourceful and definitely not stupid.  Seeing the collection made me proud to be part of the heritage I belong to.  On one hand, I felt regretful about the loss of the craftsmanship possessed centuries ago.  Nevertheless, I consider myself fortunate for having had the chance to behold the beauty of the gold and pottery collection before my very eyes.  It was a splendid experience to be in a whole new world even just for a while.

Blind item and Pigafetta

June 1, 2010

A subject I enjoyed quite a bit (read: TONS!) during my college days  was my Rizal class.  My teacher is a prominent historian who little did I know could have been my cousin-in-law if that professor  ended up with a (prolific) relative of mine.  Let’s not name names here since past is past (and my prolific relative might strangle me for making a blind item out of this). Anyway, that little tidbit of blind item has nothing to do with my Rizal class.  I did not know at that time about the “past” of the two prolific people I mentioned above. Oh, and they are both happy with their lives now anyway.

Back to my Rizal class now.  E-hem.  I enjoyed the said class from day 1 to day last.  I never missed a class, was always there ahead of time and constantly taking down notes.  My papers got high marks and I was fortunate to be among the handful of students (in a class of 60) exempted from the final exams.

The first reaction paper I wrote for that class was on Antonio Pigafetta’s account of The Battle of Mactan.   We were made to write a one page paper and here is what I came up with:


Through Pigafetta’s Eyes

I believe that Pigafetta’s accounts generally have an air of truth to them.  However, we have to remember that history is always told from a certain viewpoint and should always be placed into context.  Events can be narrated in different ways when seen from different points of view.  The events we got to read were as how Antonio Pigafetta saw them. Thus, we are looking at history through his eyes, reading events the way Pigafetta preferred them to be read.

Pigafetta’s accounts should be placed into context before readers such as myself could see the facts beyond the interpretation and read between the lines.  The story is told from a Catholic European’s point of view.  From there, we could see where Pigafetta is coming from.  As a critical reader, I believe his narration and comments should not be taken at face value.

Granted, the facts describing the food and physical appearance of the natives are probably accurate.  However, we need not share the European perspective of the natives being heathens and less cultured people.  Such a perspective does not do justice to the natives; it only emphasizes their difference from the Europeans.

I believe that Pigafetta may have exaggerated the accounts regarding the kindness and courage of the Europeans.  On the other hand, Pigafetta may have downplayed a bit the positive traits of the natives but instead, dwelled on the peculiarities of the natives in comparison with the crew of Magellan. Moreover, I find some of Pigafetta’s comments to be biased to Magellan and to Christianity in general.

As for the Battle of Mactan/ Mattan, I was surprised to read that Cilapulapu of Lapu-Lapu was not mentioned as the one who took Magellan’s life.  It was Magellan who was depicted as courageous till the very end.  The natives were portrayed as the villain.  Nevertheless, such a portrayal is expected coming from Pigafetta.  After all, he is a crew of Magellan and it is only natural for him to portray his captain as a hero.

I have a few speculations myself.  Perhaps Pigafetta did not notice that it was Lapu-Lapu who delivered the final blow that killed Magellan.  Maybe it really wasn’t Lapu-Lapu who killed Magellan but the mob of natives.  Perhaps what was taught to me in grade school was inaccurate.  I doubt that I’ll ever know what exactly happened centuries ago.

All in all, there is a lot to be learned from Pigafetta’s accounts.  It is a valuable tool for uncovering the past and a glimpse of what the Philippines and the early Filipinos were like 400 years ago.  However, we need to be alert while reading such accounts in order to see beyond the biases of Mr. Antonio Pigafetta.

Meeting a younger me

June 1, 2010

My Japanese Culture paper wasn’t the only thing I found among my old college essays/papers/etc.  As I read what I wrote in the nineties, I can’t help but wonder: who is that girl who wrote all those papers? Yes, it’s a younger me but still it doesn’t quite feel like me.  Don’t get any ideas.  My college papers are all original.  In fact, I remember enjoying doing all those papers. It’s just that I’ve evolved quite a bit since college. So has my outlook. For the better or not? Well, time will tell. For the better, I think (hope and pray and will make sure!).

So I’ll be sharing more of my old papers in this blog.  Hopefully it will inspire me to stop procrastinating and start writing all those thoughts, ideas and stories in my head.  Maybe the decade younger me can teach me a thing or two or remind me what I have forgotten.  So hello there, younger me.

A Paper on Japan’s Women @ Work (1999)

June 1, 2010

I chanced upon this old paper I wrote in 1999 for my Japanese Culture class in the Ateneo de Manila.  I am sharing it here in my blog as I wonder how much has changed the last decade for the working women in Japan.  A whole lot, I hope.

THE ROAD LESS TRAVELLED
(A Paper on Women @ Work)

Traditionally, the primary duty of a woman is to be a good wife and mother.  A woman is not expected to provide the family’s bread and butter; she is not obliged to support her family financially.  Instead, a woman is traditionally expected to be a housewife, a full-time mother.  Her career is supposed to be her family.  Such is the stereotype of a Japanese woman.  Stereotypes are the lowest form of archetypes as Carl Jung discusses in his discourse on Principal Archetypes (Richter 1989).

However, as Japan began to industrialize, the government as well as capitalists saw that women provide a cheap, flexible source of labor.  From then on, the conflict between wanting to utilize women as a workforce and maintaining the status quo was on.

To this date, the working women of Japan are still battling for a change in the traditional role of women.  Though now a larger number of women continue working after marriage and childbirth, the status quo remains unchanged.  Women are still considered to be a temporary part of the labor force.  It is assumed that most women will give up their work after getting married thus society sees no need to elevate the status of working women to be at par with men.

The Equal Employment Opportunity Law (EEOL) enacted in 1986 failed to provide the very much-needed change in status for women.  Ideally, the EEOL requires employers to treat both sexes equally whether in hiring, placement or promotion. However, women argue that discrimination is still rampant in the workplace. The biggest influence of the EEOL is not the abolition of inequality but the classification of job positions into two, the tenured and the untenured.   Tenured positions are those deemed traditionally suited for men.  It means a permanent job, which does not involve job transfers that will require a change of residence.  It refers to positions with potential for growth and advancement. Untenured positions, on the other hand, are the type of employment women generally ends up in.  It refers to positions wherein there is very little potential for advancement in the workplace.  The classification of job categories into tenured and untenured are adopted by large corporations mostly.

O.L.s or office ladies are part of the untenured.  Their monthly wages are not enough to be able to rent an apartment in Tokyo and to live alone.  It is interesting to know that while O.L.s exist, there are no O.G.s or office guys.

Landing on a tenured job does not mean it’s smooth sailing from then on for a woman.  There are still cases wherein women in tenured positions are passed up for promotion or indirectly discriminated somehow.  Landing on a tenured post is not equal to being on equal footing with men.

The percentage of Japanese women in the work force by age follows an “M” curve.  It is the norm in Japan for women to work after a high school or college education, the reason for the first peak in the letter “M” and then to become housewives after marriage, which explains the dip downward.  The second peak comes after child rearing obligations are over and that is when women, usually middle-aged by then, return to work.  This trend doesn’t help elevate the status of women.  Instead, it serves as an affirmation that women are a temporary part of the work force which is so often used by employers as a reason for not treating women the same way as men.

The low potential for advancement in the workplace is evident in the percentage of women in managerial positions.  The figure for Japan as of 1997 was a mere 8.2% compared to 42.7% in the United States and 33% in Germany.  The male/female wage differential further serves as proof of the low status accorded to women in the workplace.  With the male wage given a value of 100, that of a female worker in Japan is only 63.5 whereas that of a woman in the U.S. is given a value of 75.5 and in France a high 80.8.

Moreover, women as workers are not evaluated individually but as a group.  A negative evaluation of a woman with a poor working record is generalized for all women.  Each individual woman’s working record reflects on all women as well.  Thus women are not only pressured to perform as well as their male peers but they have to be careful not to do anything that will have a negative effect on the way employers perceive women in general. A single mistake of one woman can prove to be detrimental to countless other individuals of the same sex.  This reality occurring in the workplace exemplifies the gender discrimination suffered by women.

Women are not given one of the most important things that bring success to men: the element of time.  Men have the privilege of taking their time before maturing into the best they can be, before their talents fully come into view.  Women, on the other hand, cannot afford to take their time.  Failure to perform well early in their career is tantamount to a negative evaluation and even to losing their job.    Thus the saying “genius is slow to mature” is applicable in Japan but only to men.

When questioned why not enough women are hired or placed in key positions, most companies reply that it is because of the “female protective provision” in the Labor Standards Law.  Such provision restricts the hours of overtime to 150 hours per year for women.  Companies say that it is hard to put women in high positions because of this legal restriction in their working hours.  The phrase female protective provision is capped with quotation marks because of the irony it breeds.  A law that seeks to protect females is also at the same time the source of discrimination in the workplace.
Despite all these factors against working women, there are also certain triumphs for womanhood in Japan.  To be discussed in this paper are the case of Kouno Eiko, the so-called “red-pen teachers” and the “female friendly” company, NEC.

Kouno Eiko is not the traditional Japanese female.  Kouno is the first woman to be named as president of a company with over 3,000 employees.  That day in February 1997 when she was named Recruit president, the media had a sizzling story to feast upon.  For Kouno and Recruit however, it was no big deal.  Kouno’s appointment as president was just routine promotion from vice president to president.

Back in 1970, Kouno decided to venture into a then exclusively male domain: sales.  She wanted to build her work record in the same field as men, to be accorded adequate remuneration and ultimately, to be considered equal to her male peers.  Even after giving birth, the thought of becoming a plain housewife was the last thing on her mind.  According to Kouno, she lacked the capacity necessary for becoming a full-time mother. The rest is history and we know that Kouno climbed her way up the ladder of success. It is indeed a victory for womanhood and an inspiration to aspiring women workers as well.

The term “red-pen teachers” was coined to describe the women working for Benesse Corporation, a firm involved in the field of correspondence education.  These women are mothers who wish to remain home.  As of 1998, there were around 20,000 “red-pen” teachers who mark student papers as a job while playing the role of a full-time mother at the same time.  The annual salary of “red-pen” teachers is low compared to regular employees working full-time.  However, money is not the reason why women stay with the program.  The women are after job satisfaction.  The job as a “red-pen” teacher removes the feeling of alienation from society that housewives tend to feel after being cooped up at home for a long time.  Instead of alienation, the women feel useful and in this sense they find fulfillment.  As “red-pen” teachers, the women are able to supplement the income of their husbands and at the same time, not worry about neglecting their household duties.

NEC is a typical large Japanese company that has 41,000 employees as of 1998.  Around 8,700 employees are women and 550 hold managerial posts.  NEC is a company that is proud of its “female friendly” ways.  Whereas childcare and family care leave became effective in Japan only in 1992, NEC began implementing this a year earlier.  The company also adopted a reduced working hours system wherein women may take as much as two hours off their regular working hours per day until their children reached the age of three.  NEC also has an on-line forum wherein women hold discussions and exchange of information on childcare among other things. Women on leave may also check their work status through the system.  The company claims that their on-line system facilitates a smooth return to work for the women.
NEC says that they no longer differentiate between men and women when it comes to performance rating.  Such a statement is highly ideal and if this is true indeed, it is a big leap forward.  NEC is not affected by the legal restrictions imposed on women.  The women in NEC are doing very well.  Each year NEC has 200 leave takers and some of them even pass the examinations required for promotion while on leave.

Given the status quo and the few exceptions to the rule, it can be said that the future for working women is not all that bleak.  There are several uplifting factors with regard to the status of women and another one of those is the amendments made in the EEOL which is set to take effect this 1999.  The most significant change is the removal of the “female protective provision” under the Labor Standards Law.  The maximum hours of overtime are no longer applicable.  Such change should help set the scenario for women to be judged on equal footing with men.  Companies can no longer make use of the argument that they can’t delegate women to high posts because of the legal restrictions.  Another relevant part of the amendment is the outright banning of sexual discrimination.  This is a very much welcome change from the ambivalent EEOL of 1986, which merely states that employers should “endeavor” to treat both sexes equally.  The amendments also address the problems arising from sexual harassment in the workplace as well as enable the government to take positive action against de facto discrimination in employment.  The amendment also strengthened the “protection of motherhood.”  That last clause, “protection of motherhood” was not clearly defined in the magazine article and one could only hope that it does not contain provisions contradictory to the “liberating” amendments.
According to Yoshimiya Sogo, division director of the Center for Shorter Working Hours in the Department of Working Conditions at the Japanese Trade Union Confederation, the amendments to the EEOL are 70% adequate and 30% inadequate.  He said that the amendments failed to consider the male-oriented style of work wherein men are free from household responsibilities but instead, was premised on a gender-based division of labor roles.  Yoshimiya argues that there can be no real equality until that area is reconsidered.

More and more nowadays, the number of women embarking on blue-collar jobs is increasing.  Japan’s “3-K” occupations (kitsui, kitanai and kiken) which mean disagreeable, dirty and dangerous in English now have women workers.  Women are now working as construction workers, crane operators, welders, electrical workers, car mechanics and truck, taxi and bus drivers.  Some women find blue-collar jobs more interesting than serving coffee or tea as an O.L.  Others find such blue-collar jobs more satisfying as well as more rewarding monetarily and with regard to building occupational qualifications.  The feedback on female blue-collar workers is also very well with companies saying they plan to hire more women.    One should take note that whereas white-collar jobs are elusive to women, blue collar ones are tapping the abilities of women and reaping benefits from the immense wealth of skills possessed by women.

Undeniably, Japan’s graying society needs its women to play more active roles.  Employers are aware that the issue of employing women has to be addressed.  The fact that working women have to juggle work with managing the household pushed for certain changes in the system.  Some companies have setup childcare facilities in the office and some have established connections with local nursery schools.  Such are small steps but nonetheless a pathway toward achieving a more female friendly working environment.

The journey toward equality is far from over.  Women have to make a number of decisions for themselves.  One is whether or not to keep working after marriage.  A woman who decides to pursue a career should very well know the consequences that come with her decision.  It means having to juggle her work with her responsibilities to her family.  It is tantamount to having to prove herself in the workplace especially if she wishes to go up the ranks in a tenured position.  Pursuing a career means getting evaluated in such a way that will shape the perception of society on working women in general.  It is equivalent to working twice as hard as the men in the same job position.

The women of Japan need to realize that they have to work together and be responsible for their actions.  Quitting one’s job suddenly to get married paints a negative picture of women for the company.  The decision to pursue a career should be left up for the woman to decide.  In case she chooses being a housewife, she should do so in a planned manner that will not adversely affect the reputation of women in the firm she’s working for.  Men don’t suddenly quit their job to get married.  Neither should women.  Women should plan their moves carefully and not just think of themselves.

A woman who decides to pursue a career after having a family should be given the chance to do so.  Gender discrimination, sexual harassment and the like should not be on her way.    This brings about another issue.  It is not only the women who have to make decisions.  The men also have to ascertain some things to themselves and to society.  Are the Japanese men ready to back their wives in their decision to pursue a career?  Are the men willing to help with the housekeeping chores and with child rearing?  The women cannot do it alone.  The support of their husbands can make a difference in the careers of the women.

Also, is the government ready to support the women all the way? Is the Japanese government serious in implementing the changes in the EEOL?  One can just hope so.

The women are not the only ones involved in the discourse about working women. As written by Louis Althusser in his Ideology and Ideological State Apparatuses, the whole of society is involved in every issue (Hazard 1986).  There is never an issue wherein only one person is involved and affected.  Ideologies such as of women having a dual nature as worker and housekeeper is a false consciousness that can be dissolved at any time one chooses to do so.  Ideologies are formed by people who themselves are later subjected to it.  Ideologies need not run the lives of the Japanese.  One can fervently wish that the time would come when Japanese society can dissolve its ideologies about women having dual natures.  Instead, the prevailing ideology should have both the husband and wife concerned with the household and child rearing.
The childcare and family care leave became effective in Japan only in 1992.  Indeed, it came quite late but the important thing is that it came.  For a country like Japan, one cannot expect a sudden reversal of beliefs.  A sharp turn to the opposite direction should not be counted on.  Small, steady steps toward change are enough.  The amendments in the EEOL are a step in itself.  The next step is to ensure the implementation of such amendments.

The case of Kouno Eiko should serve as an inspiration for working women aspiring for higher positions.  Hopefully, it will also encourage companies to hire more women and not to hesitate in elevating qualified women to key positions.
The ladder of success is the road less traveled by working women in Japan.  The climb is slow and full of obstacles but it has been shown that it is not impossible to reach the top.  Hopefully, as the new millenium arrives, more and more women will decide to take this road less traveled.  If more and more women choose to take this path, then perhaps the time would come that the climb to the top will no longer be called the road less traveled.  Instead, it shall be known as the highway women frequent.

Survivor and Philippine Presidentiables 2010

May 1, 2010

After watching an episode of Survivor: Heroes vs. Villains I thought: maybe we should have just made the 2010 Presidentiables live in an island and play Survivor themselves. That would have been an interesting reality TV show.

Speaking of Survivor 20, I still like Parvati Shallow.  I’ve always thought she played the game well and seeing her play Survivor the third time only convinced me further.  I think it would have been more fun if Boston Rob made it to the merge though.  That would have made things a hell lot more interesting.  Not that the game isn’t interesting as it is right now.

Back to my dream Survivor camp composed of the ten Philipine Presidentiables.  Hmm.  I wonder if Gibo’s Galing at Talino would equip him to find the immunity idol? Would Erap’s social skills make him the “Sandra” of the game? How would Noynoy fair in Survivor? So many questions.  We could only speculate as to the answers.

Only a little over a week till the elections.  Let’s wait and see who survives.

Why I will vote in the May 2010 Philippine Elections

March 31, 2010
YES 447,725
NO 44,307

That was how the April 30, 1937 Philippine plebiscite in which only men could vote went down. The issue was whether or not to allow  Filipino women to vote.  Thankfully, the YES vote had it by an overwhelming majority.  I shudder at the thought of what could have been had the NO votes prevailed.  As it is, I am a tad miffed that 44, 307 men voted NO.  I am mildly comforted by the fact that I am fairly certain my grandfathers voted YES in that plebiscite.

I was not fortunate enough to meet both my paternal and maternal grandparents.  Nonetheless, since both my grandfathers were teachers at some point, I am fairly certain that they saw the importance of giving us women the right to vote.  My paternal grandmother was a former principal as well.  She was a career woman who, in my opinion, couldn’t have been married to a chauvinist.

What does that plebiscite from over 70 years ago have to do with the May 2010 elections? A lot! Especially since I am a woman.  Women had to fight tooth and nail simply to have a voice.  Th right to suffrage was something a lot of women didn’t have in their lifetimes. Even  Elizabeth Cady Stanton was long gone by the time women in the United States were allowed to vote.

Though as of date I only have four names out of the twelve I could vote for as Senators and though I remain undecided about my choice for president and vice president, I certainly am going to vote in the May 2010 elections.  I am not going to waste the opportunity that I have which my great grandmothers had only hoped to have.  Women advocated for this in past centuries and fought so hard to afford women the equal opportunity to vote in elections.  I know I wouldn’t want my grandchildren to waste any opportunity I fought hard for them to have.

Hello world!

March 16, 2010

Welcome to WordPress.com. This is your first post. Edit or delete it and start blogging!


Design a site like this with WordPress.com
Get started