Reflecting paper Essay Example | Topics and Well Written Essays - 500 words - 1

Reflecting paper - Essay Example The results also mean that I am likely to remember facts and procedures, to be objective and logical, and to be composed. In relation to my learning approach, I understood why I follow a routine in my studies. I did not make any routine. I follow a plan in my schedule and have specific times in which I break for meals or for rest. The learning style of ISTJ explained to me the behavior that I have been following. I also now understand that developing a sequential plan for learning can help in improving my learning outcome. My MBTI preferences also helped me to understand why I am often under stress. Overworking me and trying to ensure that everything is perfect are the causes of my stress. I also learnt that I have not been seeking solutions to my problem from outside sources and changing my approach can help me in managing stress. One of the examples of how my MBTI preferences play out in my life is in my approach to problem solution. When I face a challenge, I think about my previous experiences in order to develop a solution. I also try to analyze the problem and its causes in order to develop solution. These approaches are consistent with my preferences for introversion, thinking and judging. Objectivity is another element of my MBTI preferences and is evident in my movement to the United States for my studies. I learnt that the United States offers better quality of education and better chances for employment and desire for a stable and well paying career influenced my decision. This means I was objective and I believe the preferences influenced my decision. MBTI provides the insight that preferences that a person has are not easy to change. When I reflect at my life decisions, I realize that I have been consistent in the decisions. This means that even though I changed my environment and I have improved in my education, my preferences remain the same. I therefore believe that other people also maintain their preferences. Change in

Odysseus as an Epic Hero Essay Example for Free

Odysseus as an Epic Hero Essay What is an epic hero? Homers’ â€Å"Odyssey† is about an epic hero named Odysseus and his quest home. â€Å"The Odyssey† begins after the Trojan war had left Odysseus trapped, pointlessly seafaring for 10 years after angering Poseidon, the god of the sea. He tries desperately to return home to Ithaka and his wife, Penelope, and newborn son, Telemachus. Odysseus then has many hardships upon which he overcomes through his intelligence and wit. Odysseus is an epic hero because he is intelligent, he listens to the god’s advice, and he is witty; able to think on his feet. With the help of the gods he can survive things most men couldn’t. First, nearing the end of the Epic, Odysseus continues to use his intelligence to overcome obstacles and hardships. Upon one attempt to return home, Odysseus must pass the island of the Sirens. He has his men plug their ears with beeswax but not before he tells them his place in the plan: â€Å"Take me and bind me to the crosspiece half way up the mast; bind me as I stand upright, with a bond so fast that I cannot possibly break away, and lash the ropes ends to the mast itself. If I beg and pray you to set me free, then bind me more tightly still. Even though Odysseus gives into the weakness of the sirens’ song, he is unable to escape from the bonds of the rope and his previous intelligence saves him. Once he arrives in Ithaca, Odysseus once again uses his intelligence to overcome his suitors and reclaim his estate. When he first encounters the people of his land, he wisely chooses to remain anonymous, avoiding an unplanned struggle or fight. Odysseus then reveals himself to his son and few servants to plan an attack on the suitors. At a contest to see if anyone can string Odysseus’s bow, the hero plans his attack after stringing the bow and firing on the suitors. His son and servants have the other arms and they massacre the entire group of suitors. This was one of Odysseus’s final acts of brilliance to conclude the epic. Furthermore, there are many instances throughout the epic where Odysseus takes the advice of the gods to overcome the obstacles he is faced with. One of the first events is when Odysseus encounters Aeolus, the god of winds. Many men would not trust this god and not accept his secret bag of wind, believing it would be a plague of some sort. But, Odysseus accepts Aeolus’ bag of winds and treats him with hospitality. Another instance where Odysseus accepts the gods’ guidance is when the hero listens to Hermes on how to overcome Circe: â€Å"But Hermes met me, with his golden wand, barring the way-a boy whose lip was downy in the first bloom of mankind, so he seemed. He took my hand and spoke as though he knew me. † By Hermes insight, Odysseus eats the food that is given to him and patiently waits for the right time to strike. Odysseus subdues Circe and forces her to free his men from the bondage of swine. After living in luxury with Circe for a year, he listens to her advice on how to return to his homeland of Ithaca. Finally, one of the first obstacles Odysseus conquers is the defeat of the Cyclops. Once trapped in the cave of the one-eyed monster, Odysseus must devise a plan and fast, the giant had taken to consuming his men. This is where Odysseus’ wit comes into play. Cunningly, Odysseus gets the Cyclops drunk and allows him to fall into slumber. He then blinds the Cyclops with a red-hot spear, knowing intelligently enough that if he kills the Cyclops they will be trapped forever. Searching for help, the giant opens the cave. Earlier, Odysseus says: â€Å"My name is Nobody: mother, father, and friends, everybody calls me Nobody. When the blinded giant is seeking help from his brothers, he proclaims that, â€Å"Nobody† blinded him. Therefore, Odysseus and his men escape with their lives by the means of this hero’s wit.? In conclusion, through this intelligence and wit with advice from the gods, Odysseus overcomes all of his obstacles against all odds. Being a true hero, the Achaeans look up to Odysseus as a role model with his intelligence, wit, and godly insight. It is because of these three traits that Odysseus is considered an epic hero and is never to be forgotten.

Impact Of Zakat In Society Theology Religion Essay

Impact Of Zakat In Society Theology Religion Essay The socket has been introduced in pre-colonial Malaysia .Before the British colonial Malaysia, the village in the country, as in other parts of the world developed through land settlement or colonization. One of the popular methods was the collective Pondok system, which was particularly common in the Muda Region of Kedah. By this system, a group of settlers would gather around and a person who is well -versed in Islamic Knowledge or who had already established himself as a religious teacher .After the they found a suitable place , they will build their Pondok (huts) around a Madras; a religious center for worship as well as teaching. In the case where the group has been established, they would invite a religious teacher from elsewhere to set up a Madras among them .This religious teacher was also the Imam of the community, in the sense that he led five prayers daily in the mosque or madsarah. The group of peasant will be going out to open land around the clusters of their Pondok, leaving their children to the teacher for religious education at day time. For those wives who are unable to work with their spouse in the land also will obtained religious instruction from the teacher. The peasants will receive religious at least one or twice a week and longer on Friday because it was a day of rest. They will spend more time in the mosque than the field. As an appreciation for the service provided by the teacher, the peasants usually will collectively clear a piece of land and cultivate if for the teacher. Slowly, as the land become more productive and the production level of each peasant family exceeds the nisab of 480 Gantang  [1]  for each harvesting; the peasant family would pay skate at their 10 % of the gross yield of the paddy. According to Afifudin, those early days all the skate form a specific group in the Pondok system would go to the teacher. If a group of 50 sacked paying peasants would contribute a minimum of 2400 Gantang each year .As time goes by, the wealth of the teacher can be accumulated. The teacher can use the socket for the expansion of Madras. During the colonial period in Malaysia especially Kelantan, Zakat was administered by imam, who is the local religious leader managed the Zakat collection and supervised by the division of inherited party. In order to finance the intensified activities, the state required imams to surrender part of the Zakat they collected at the village level. However, this method is only partially successful due to the British regime replaced Grahmans, the Islamic administration .The Grahman took charge of civil administration, he divested the imams of their civil function .which were transfer to the headman (ketua kampong). According to secret institution in Malaysia .During British Colonial Period, The segregation between religions, custom and temporal matters took place during this period. All Islamic and Malay customs related matters were administered by a special body known as Majlis Agama Islam Negeri (MAIN). Other than that, the rest came under the purview of the British civil and criminal law system (Matters associated with socket were administered by MAIN. Accordingly, in Zakat Satu Tinjauan, Kelantan was the first state to establish the body which later became a model to other Malay States. Under this model, the Imam (spiritual leader) has been empowered to govern skate related matters and a portion of Zakat collection would be delivered to the state government as a financial resource for Islamic affairs. That was how the administration of soaked developed until today which remain under the supervision of State Islamic Councils. After the independence of Malaysia, New Economic Policy has been introduced. The Zakat fund is use for investment purpose .In the early 1970s ,the minister of National and Rural Development, Encik Ghaffae Baba, who was also the chairman of Mara ,urged all the state Religious Councils to invested substantial portion of their money (mostly derived from the collection of Zakat) in Amanah Saham Mara .The objective is to eliminate the income gap between the ethnic group in Malaysia, especially the Muslim and Chinese. DEFINATION AND CONCEPT In the Islamic world, Muslims are required to give compulsory charity with determined purpose and established rules. This compulsory charity is known as Zakat. Zakat is one of the five fundamental pillars of Islam; it stands as the third pillar of Islam, just after Salat, the daily ritual prayer. Allah has mentioned Zakat about twenty times in the Holy Quran combined with Salat.   Basically, Zakat, or Zakat al-Mal, means obligatory alms or alms upon wealth. Alms is a gift of money, clothes or food, it is equivalent to charity and is a type of donation. Moreover, Zakat is literally means to be clear, to grow, to increase. It comes from the root letter za, kaf, ya which consists of few meanings, which are to be clean, to pay the obligatory charity, to be pure innocent, to be better in purity and to praise oneself, to justify. All of these have been included in the Quran and explain all of these things. In addition, Zakat can be defined as the transferring ownership of an amount of material wealth specified by the Lawgiver to a poor Muslim who is neither Hashimi nor their client, without material benefit returning to the giver in any way, for the sake of Allah Most High. [Tumurtashi, Tanwir al-Absar] Hashimi in here means those from the family of the Prophet (Allah bless him and give him peace). Besides, the term Zakat and sadaqah are often used interchangeably in the Quran and Sunnah, where sadaqah also means charity. However, Zakat refers to obligatory charity and sadaqah refers to voluntary charity. Zakat can be categorized into two types; there are Zakat-ul-Maal (Zakat on the wealth) and Zakat-ul-Fitr (Zakat on the individual). It is recommended to every Muslim to pay sadaqah after paid the two types of Zakat. Other than that, Allah has prescribed Zakat as a duty to Allah, upon every wealthy individual. Every Muslim also has nisab, which is a designated minimal amount of wealth for the full cycle of a lunar year must, as a matter of worship, satisfy the duty of Zakat-Charity. This charity is to cleanse or purify the individuals wealth. Unlike charity, Zakat can only give to Muslim; it is not valid to give Zakat to a non-Muslim. THE OBJECTIVE OF ZAKAT The primary objective of Zakat is to elevate the spirit of human being above the material acquisition. Consequently, Islam does not view the Zakat payer as a mere of sore of funds, but as a person who always needs purification and cleansing, both spiritually and materially .The prophet (p) summaries this purpose in the ayat ,sadaqa from heir wealth by which you might purify and cleanse them. Zakat, when paid out of submission to the command of Allah, is a mean of purifying the soul of a Muslim from greed and miserliness. The vices of selfishness and greed must be controlled in order for human beings to elevate their spirits, to succeed in their social relations in his life, and gain admittance to paradise .Allah Almighty says, Truly man is niggardly! (17:100) and But people are prone to selfish greed.)Zakat is a purifier that trains Muslims to give and spend selflessly .It liberates their souls from the love of wealth and slavery to materials gains and acquisitions. On top of that, Zakat is a mean of training Muslims on virtues of generosity as much as it is a means of purification from greed .Being paid in repetitive pattern year after year, regular Zakat as well as Zakat al-fitr train Muslims to give and spend for charitable purpose. The Quran describes believers as the righteous who have the virtue of spending for good reasons. The very second sura of the Quran begins, Alif .Lam .Mim.That is the Book with no doubt .In it is guidance for the god-fearing: those who believe in Unseen and establish the prayer and give of what we have provided for them.This exhortation is reiterated many times in the Quran ,such as Those who give away their wealth by night and by day ,secretly and openly ,: Those who give in times of both ease and hardship and The steadfast ,the truthful ,the obedient ,the givers ,and those who seek forgiveness before dawn. Also, once a person is trained to spend on public interests and to give to his brethren out of his own wealth, he is most likely to be freed from any urge to transgress on other peoples wealth and possessions. Besides that, Zakat trains people to acquire divine characteristic. If man purified of miserliness and greed and becomes accustomed to the habit of giving and spending, his soul is elevated above low human trait of covetousness, Truly man is niggardly! (17:100) and aspire to the height of Divine perfection, since one of the characteristic of Allah is absolute and unlimited mercy, powers, theoretical and practical .Allah obliges Zakat in order to perfect human souls in graciousness to other people ,as the prophet says, Train yourselves to attributes of Allah. This encouragement to spend through Zakat and voluntary charity resulted with time, you in the emergence of charitable trusts all over Muslim world, trusts devoted not only to helping the poor and needy but to all causes for human beings as well as animals. In addition, Zakat is to shows expression of thankfulness to Allah .Gratitude and thankfulness are among the best characteristics of human beings. Zakat is an expression of thankfulness to Allah for the bounties .He gives on us .Allah, says al-Ghazali, and has gives on human spiritual and materials bounties. Prayers and other acts of physical worship express gratitude for the blessing of creation, while Zakat and other acts of donator worship express gratitude for the material blessings of Allah .The concept that Zakat is thanks Allah for His bounties is s widespread and deeply rooted in the consciousness of Muslims that it is common to say that one must give Zakat in thanks for the grace of sight, hearing, health, knowledge, etc. Also, Zakat stimulates personality growth in those who pay it .Through helping others overcome their financial difficulties, Zakat payers are enriched by feelings of self-worth and fulfillment. Zakat also helps offer the payers self to others and grow through helping them and gives the payer a noble sense of victory over his base desires and material drives-over his owns shaytan. Last but not least, Zakat is to purify wealth. This is because Zakat is a right to the poor, not paying it means keeping something that belongs to others intermingled worth ones wealth and this brings Allahs wrath on the whole wealth. The Prophet (p) says, If you pay Zakat on your wealth, you have taken away its evil. IMPACT OF ZAKAT IN SOCIETY Undeniable, the concept of Zakat is the cornerstone in Islamic finance and economic system. Zakat is a compulsory charity that every Muslim must pay and to help the poor people. This has causes Zakat play an important role in the society, especially the Muslims society. Below are several impacts brought by Zakat system? The Zakat system helps to make sure the societys wealth circulation is in a fair and clean condition. Due to the wealth people must pay Zakat to the poor, the wealth will not become too rich whereas the poor will not become poorer. Definitely, there are some restrictions in order to choose the Zakat recipients, the restrictions can make sure those who receive the Zakat is with a reasonable and acceptable reason. In this case, Zakat has becomes the duty of wealth people, just like a compulsory charity must done by wealth people. But, the percentage of Zakat paid is depends on the wealth of an individual, it is not a system that forces people to pay a certain amount, but is require Muslims to pay their minimum amount according to their wealth which is affordable. Zakat also allows an individual to purify and grow his wealth. Man is naturally greedy and always want more and more to fulfil their unlimited utility. Zakat, with the obligatory charity, require Muslims to do charity. This process might make the people to think of others and come out from the race of personal interests. It has help to cleanse the selfishness of an individual where someone may extend his financial in order to help more poor people and those in need. The Holy Quran also has mentioned that And whose is saved from his own avarice such are they who are successful. With more and more individual with this personality can maintain the peacefulness of the society and becomes the role model for the next generation. Besides, Zakat system has helped to reduce the poverty problem in many countries. The main reason for poverty in any society is the concentration of wealth is limited to a very few people in a particular country. The introduction of Zakat system is actually for the purpose of this root cause of poverty. If everyone will need to pay Zakat, no poor or the unfortunate would have to involve in the begging. As the wealth is distributes to the poor, the poor will have the ability to continue struggling for their lives. In addition, Islam has prohibited the poor or needy from stretching hand before others. In the economic perspective, Zakat has also help to increase the production volume. When the Zakat has distributed to the poor and people in need, they would spend the money to satisfy their personal needs or basic needs, which then results in the increase of production volume. A rich individual however, will not need to spend too much money in order to fulfil their needs in life. Even the one wants to spend much, it will not more than a group of poorer spending money for basic needs. Moreover, the increase in production volume will led to the rise of several economic activities. In order to support the increased production, the economy would generate more jobs and more working opportunities which causes the unemployment level tends to reduce with the growth of economy in overall. The rise of job opportunities will then generates more demand of goods and services and more space for additional investment. And, finally, the growth cycle will lead to a balanced economic growth. Other than that, the Zakat system also will increase the overall savings of people, although with the concept of discouraging of over storage of money for an individual. Consequently, the income level of a society also has increased. All of these economic activities will led to the decrease in probability of economic recession. As the Zakat system is used to balance the wealth between the rich and poor, the chance of recession can be reduced. The impact brought by Zakat towards economic has improved the living standard of society, the inequality and poverty problem reduced and helped to decrease the crime rate and any other social evil that would harm the society. This is how the Zakat system makes a difference towards the society. TYPES OF ZAKAT Zakat is divided into several types: Zakat of Income Zakat of Savings Zakat of Business Zakat of KWSP/LTAT Zakat of Share Zakat of Livestock Zakat of Gold and Silver Zakat of Crops Zakat of Income Extra payment received by an individual from their employer or individual itself in the form of physical energy or physically or professional employment for specific day, month and yearly also been required to pay Zakat. Employment income includes: The annual salary Other allowances Unpaid wages Other remuneration such as bonuses, etc. Method of Calculation First Method Using gross income (without deduction) 2.5% on gross income per year. Example: Total gross income per year: RM 25,000.00 Amount of Zakat (2.5%): RM 625.00 Monthly Payment: RM 625.00 /12 = RM 52.08 Second Method Using the net income (Income year less allowable expenses per year) x 2.5% Expenses allowed deduction (per year): -:- Self: RM 8,000.00 Wife: RM 5,000.00 Children: RM 1,000.00 KWSP: 11% from gross income workers Parents Contribution: RM (amount given) per month x 12 months Contributions to organizations that pay the Zakat (for example: Lembaga Tabung Haji, Takaful) Zakat of Savings Contribution of workers and employers to KWSP People Provident Fund , Soldiers Provident Fund (LTAT) are also required to pay Zakat as the concept is similar to savings but the different is savings of KWSP and LTAT could not be withdraws anytime where never they like and it is subject the rules. Fixed Deposit Fixed deposit of RM 100,000 was kept for a year without the excluded (assumed nisab charity at that RM 9430.00) Then charity is required to produce are: RM 100,000 x 2.5% = RM 2.500 Regular Deposit Method of Calculation (Duration haul is January 5, 1999 until February 7, 2000) (Assuming nisab of charity at that RM 3,323.50) So Zakat are: (Balances with lower interest bank refused WITH) X 2.5% (RM 9,115.00 RM 115.00) x 2.5% = RM 225.00 Zakat of Business Zakat been given out by Sole Prop irate, Partnership, Cooperative Society, Societies and Organization which had reached one year and the time limit. Method of Calculations [(Current Assets Current Liability) + Coordination x Percentage of Muslims Share x ZAKAT ABILITY (2.5 %)]. Zakat of KWSP Contributions of employees and employers into the Employees Provident Fund (EPF), Lembaga Tabung Angkatan Army (LTAT),or the like imposed zakat as conceptually the same as saving money, but with the difference amount of savings, LTAT and so on shall not be issued at anytime because and subject to regulations that is fixed. Method of calculation First Method 2.5% of the contribution that issued once money issued. Second Method 2.5% of contribution every employee is based on the annual statement Zakat of Shares Zakat which is given out for investment which has reached its time limit and minimum value. Methed of Calculation 2.5 % the value of lowest share share which is own for one year minus for shared borrowed. If the lowest value is not determined, use the value beginning early in the year or in the year or whichever is the lowest. For shareholders which must be owned by investors. Muslims in the long term to gain control a company or firm so his payment for Zakat will be based on the calculations that it will not affect the importance of other Muslims to get hold of the company. If any of the owners shares has not reached one year, but the whole property being changed for a number of time for one year from shares to cash and vice versa, so use the lowest value with the mixture of money and shares, shares with basic to count Zakat multiply 2.5 %. Zakat of Livestock Livestock Zakat is property Zakat that required to be taken out in perfect the conditions. Domestic animal that obliged to pay Zakat is among them such as goat, cattle, camel, sheep, and buffalo. Prophet S.A.W said From Muaz Ibnu Jabal, had said, RasulullahS.A.W was sending me to Yaman and ask me to collect zakat from each of 30 cows, 1 lamb musinnah (1 female cattle aged up to 3 years ) and every 30 cows, tabi or tabiah ( 1 male or female cattle aged up to 2 years). The livestock that we would like to give a Zakat must be perfect and no defects such as missing the foot or hand and so on. COWS/BUFFALOES Quantities Zakat Amount / Sex 30-39 tail 1 tail, age 1 year / male 40-59 tail 1 tail, age 2 year / female 60-69 tail 2 tail, age 1 year / male 70-79 tail 1 tail, age 1 year / male and 2 tail, age 2 year / male 80-89 tail 2 tail, age 2 year / female 90-99 tail 3 tail, age 1 year / male 100-109 tail 1 tail, age 2 year / female and 2 tail, age 1 year / male 110-119 tail 2 tail, age 2 year / female and 1 tail, age 1 year / male 120 tail above tail, age 2 year / female and 3 tail, age 1 year / male GOATS Quantities Zakat Amount / Sex 40-120 tail 1 tail, age 2 year / male or female 121-200 tail 2 tail, age 2 year / male or female 201-399 tail 3 tail, age 2 year / male or female Subsequent additions : Every of 100 tail plus plus 1 tail, age 2 year / male or female SHEEP Quantities Zakat Amount / Sex 40-120 tail 1 tail, age 1 year/ male @ female 121-200 tail 2 tail , age 1 year / male @ female 201-399 tail 3 tail, age 1 year/ male @ female Subsequent additions : every 100 tail Increased by 1 tail, age 1 year / male @ female. Zakat of Silver and Gold Gold and silver is a mineral that is required to charity. This is because these metals are very useful as it uses an exchange value of all things. As for other jewelry than gold and silver like diamond, pearl, silk, copper, are not obligatory Zakat on it. Nisab Zakat gold used = 200gram Gold Zakat Nisab unused = 85gram Zakat of Crops Zakat for basic food after it has reached the stage of satisfaction for the state which is 363 gantang / 1300 kg like paddy, wheat, cereals and so on. Method of Calculation First Method Cereals and fruits which used by people energy, animals and machines will use a lot of expenditure and so that the Zakat is 10 % or 1/10 Second Method Cereals and fruits depend on rain water, so Zakat is 5 % or 1/20 Third Method Cereals and fruits depends both as above method, so Zakat is 7.5 % ZAKAT PAYMENT When Does Zakat Become Obligation Only the wealth of Muslims is imposing to Zakat, it is not required from non-Muslim. First, this is because Zakat is one of the Pillar of Islam; it cant expect any disbeliever to pay it. Second, Islam is one of religion which is prohibiting any action that enforce others accept Islam as ones religion. In additional, if people just adapt them to Islam they should not be asked any past due of Zakat (the period of disbelief). According to the Shariah, Zakat is an obligatory for any Muslim who is: Mature Only major subject to the Zakat, qualify as a Zakat payer. Due to the lack of legal capacity, minor are not under a fard obligation to perform acts of ibadah. They are exempt from paying Zakat by using reason they deficiency of legal capacity. Sane As a Zakat payer, he should be sane. Before a child reaches mature, he considers as insane. He is exempt from the payment of Zakat during that period and liability of Zakat is start calculate when he get back his sanity. For another example, although the person was sane at the time of maturity but after that he becomes insanity. This person also exempts Zakat for the period his insanity. The liability of Zakat is calculated from the date of recovery of sanity. On the other hand, if the person only insanity of a part of the year, then his liability for Zakat of that year is calculated, no exempt. Free Owns the minimum (nizab) As a Zakat payer, he must meet all these four conditions. If one condition is not met, he doesnt have an obligation for the payment of Zakat. Besides, even a child, an orphan, or a mentally retarded person is exempt from Zakat payment but they are required to pay on their behalf. Last, if a person died without pay the Zakat was due, Zakat will take from the estate of a deceased person. ZAKAT DISTRIBUTION Categories Where Zakat Can Be Spent Zakat is only paid to an individual who is really needed and deserve. In the Quran, Allah (swt) says that: Zakat is for the poor and the needy and those who are in charge thereof, those whose hearts are to be reconciled; and to free those bondages, and to help those burned by debt, and for expenditure in the way of Allah, and for the wayfarer. This is an obligation from Allah. Allah is All- Knowing, All- Wise. (9:60) According to this, Zakat only can pay under eight categories. There are: The poor and the needy The main objective of Zakat is to reduce or mitigate poverty and destitution in social. The way to achieve it is taken from the rich and rendered to the poor. Actually, people who are poor and need is different. People whose are categories as poor when they are in need but due to modesty and self-respect, they are not begging from others. People who are in need and they are submitted in begging from others are classified as people who are needy. A person has become poor and needy mostly is because they are shortage in their income, they cannot fulfil the essential needs, and they are totally poverty. Besides, poor and need also includes those are physical disability, old age, or accidental circumstances. According to Al-Qaradawi, full- time students can be in needy situation when they are continuing their education. Workers in Zakat administration A person who collects and distributes Zakat is the third category of Zakat recipients. Based on Al- Qaradawi, Zakat collection and administration is the function of an organized body paid employees. Workers can receive Zakat as a compensation for their works regardless they are poor or not. Besides, this compensation must compete with the market value of their labour. Those whose hearts are being reconciled Five types of people involved in this category, there are: An individual who is close to become Muslim or whose clans may become Muslim. An individual who may do evil or harm to Muslim. Giving a Zakat to those people will prohibit them to do it. An individual who has just become Muslim, Zakat will help them to be engaged with Islam An individual who has a positive influence on Muslim. A Muslim who is expected to defend their Muslim land against attract from other. This happens especially when they are living on the boarder of a Muslim country. Muslim whose influence is needed in the process of collecting Zakat in order to convince individuals whose will not pay their Zakat. This action can avoid having fought between government and whose reject in Zakat payment. According to some jurists, such as Hanafis and Malikis, this category is not exist since the death of the Prophet but Al-Qaradawi and Mawdudi disagree with it, they state that Zakat recipients in this category have not stopped, but the payment only can make by the Islamic state, not by individual Zakat payers. Emancipation of slaves Contracted salves can use Zakat to pay his master in order to gain his freedom. Allah orders Muslims must show respect and give to give slaves who wish his contract is freeing. Besides, Allah also orders master to help his own slaves become freedom if they demand it. Allah says, If any slaves you own desire to make a contract to free themselves, write it for them if you know of good in them some of the wealth Allah has given you. Those burned in debt. According to the Hanafi School, a person is included in this category when he does not have enough wealth to serve his debt. The debts arise from consumer expenditure; it includes medical bills, building a house for personal residence, and marriage. Besides, victims those hit by natural disasters or accident and force them must borrow from other in order to continue their basic life also includes in this category. Zakat also consider as a high quality insurance against the financial effect from natural disasters or accidents. Before applying the Zakat, four conditions must be met, they are: The debtor must be in need of financial facilitating. A person who can cover his debt with his own wealth can not apply from Zakat. Besides, people who do not have sufficient wealth but they still can serve his debt with the income is eligible for Zakat. This condition shows Zakat is not only for a debtor who is totally destitute. Zakat may pay with difference depend on the level amount of debt against the available wealth of the debtor. The debt must come from Islamically lawful activity, for example borrowing in order to support the family. Loans are used for activities those are prohibited by Islam cannot be paid by Zakat. These activities include consumptions of alcoholic beverages and over-spending on lawful items. The main reason Zakat cannot be used to pay in these activities is to stop other to do this sin activities. The debt must be due immediately. Different scholar has a different idea of this condition. Some scholars approve that if the debt is due after one year, the debtor cannot get Zakat to pay it. Some disapprove of this; they argue that Zakat can give help to debtors regardless of the due date of the loans. One can be confirming is obligations owed to God are excluded in this category. The debt should by reason of other human beings. For example, obligation to Allah is excluded in this category. Obligation to Allah can be due Zakat and compensation for breaking a certain condition in Shariah. Expenditure in the way of Allah. After concluding the views of the Hanafi, Maliki, Shafii, and Hanbali, three points are agreed with them. There are: Jihad considers a part of this category. The fighter who fighting for the sake of Allah is lawful to receive Zakat. However the equipment and arms to fight is not agreed with some scholar. Public works such as building school, mosques, highways and roads, and irrigation canals is not qualified to receive Zakat. Four schools say that this public works have other funds to pay it such as fay and kharaj. Wayfarer Majority jurists believe that someone who just desire and just start travelling isnt classified in this category. This is because term Ibn as-sabil is meant someone on the road and a person who starts and desire travelling is still staying at home. Besides, a person considers as travellers will cut off his financial means at home. That means no income for him when he is travelling. A person who is desire for travel hasnt cut off his financial means yet. The wayfarer is one of a category can receive Zakat because of several reasons which are encouraged by the Quran: Travelling for purpose work and opportunity. Travelling can seek more knowledge and ponder on the signs of Allah in the world and on His animal and human communities. Travel can for the purpose of jihad in the Way of Allah Travel because of to attend the pilgrimage to the Sacred House of Allah. Categories Who Can Not Receive Zakat According to Yusuf al-Qardawi (1999), there are several categories of people who is cannot receive Zakat. These categories are: The rich people Zakat has purposed to reduce poverty and destitution in social. In order to achieve it, Zakat will be taken from the rich and rendered to the poor. If Zakat is given to the rich, th

Food Recipe Essay -- Nutrition, Traditional Food

This chapter first enlightens definition of traditional food. Many researchers in previous studies define traditional food in many ways of thoughts. Generally, traditional food is connected with locality, whether from its ingredients, method, formulation or people who handle it. As well, some researchers address traditional food has a strong relationship with cultural and heritage of the place whereby it is produced. In addition, authenticity is an important element that contributes to the uniqueness of traditional food. As traditional food embraces culture and heritage instead of relating to authenticity hence it gives a lot of advantages to tourism industry within the country. Terengganu is chosen as a state within Malaysia, which represents the variety traditional foods that contain the elements of authenticity. Lastly, explanations about traditional food, authenticity, relationship between food and tourism along with Terengganu as an authentic food representative in Malaysia will be discussed a detail in this chapter. 2.2 Definition of Traditional Food Food is commonly acknowledged as something that contains nutritional values which beneficial to human health. On the other hand, Bassiere (1998) defined food as a component of physio-logical, psycho-sensorial, social, hygienic, and symbolic environment. The author symbolized food in different guises whereby as: (a) basis of fantasy and symbolic virtues (bread, wine and dark blood of the game); (b) communication (food sharing influence social link), class marker (champagne, wine, caviar or tripe); and (c) emblem of culinary heritage. In terms of traditional food, Iglesias et al. (2003) defined it as food which is fully elaborated from traditional ways of processing or ... ...s a strong relationship between local food and tourism as today culinary tourism has become wider and popular almost in all countries. Chen-Tsang and Jeou-Shyan (2011) commented food might be just a part of economy but marketing of food which collaborate restaurants, markets and products is the essential component of tourism. Similarly, Gustafsson et al. (2005) revealed that regional food culture is an advantage to the economy as it seems to spawn successful rural food businesses. Therefore, producers, marketers even government need to have a great effort to examine the existing culinary resources so that any potential benefits could be identified. Sound framework which taken in consideration pros and cons should be established to ensure tactical form and style of culinary tourism appropriates for certain place could be developed (Chen-Tsang and Jeou-Shyan, 2011).

How Did My Girlfriend Run Away with My Best Friend

Last summer my girlfriend ran away with someone else. To make things worse it was my best friend with whom she ran away. Relationship seems perfect until something like this happens to you. I was in the 9th grade when I met my ex. She was in the same section with me. To me she was the cutest girl I could ever imagine. On the first sight I had a crush on her. I had the first chance to talk to her in a lab class. I was assigned as her lab partner. Slowly we came closer to each other. One day I proposed her in front of her friends. She accepted. That’s how it all started. Things were going too well. We used to date at least four times a week. We had a perfect relationship for more than two years. But things started to fall apart from the beginning of last year. And it all ended in a single month. The first thing that happened, we had a date in KFC. I reached there in time. But for the first time she was late. So I waited. But she didn’t come. I waited for a whole hour but there was no sign of her. Then I called her. But her number was busy. So I failed to contact her. After waiting for two hours I returned home. The following night I tried to call her again. But she wasn’t picking up. I signed in to face book and I found her online. So I send a message why she didn’t come. After a while I got a message saying I am the one who didn’t come. I was shocked. I thought it was a misunderstanding. So I tried explained everything. But I got no more reply from her that night. Next day I found her in the class. I saw her talking to my best friend Rifat. I went to them and shockingly she ignored me. I asked Rifat what was happening. But I didn’t get any clear answer. Then it was the Valentine’s Day. I planned to resolve everything between us. I knew where to find her on that day. So I went there in time. And in that particular time what I saw I wish I hadn’t seen. I saw Rifat proposing her and she accepted. Later I understood that the whole thing was a lie. From the very beginning she had a crush on Rifat. She just used me to get close enough to Rifat. I am never going to forgive her for using me like this I thought this first. But life will not stand still for me. I know I have to move on without her. Whatever she thought my feeling for her was real. I wish for her welfare wherever she is, whoever she’s with.

Modernity in Kiray-a Poetry

MODERNITY IN KINARAY-A POETRY A Study of 15 Contemporary Kinaray-a Poems using the concept of Modernity An Undergraduate Thesis Presented to Division of Humanities College of Arts and Sciences University of the Philippines in the Visayas Miagao, Iloilo In Partial Fulfillment of the Requirements For the Bachelor of Arts in Literature By Tricy E. Sumugat October 2008 APPROVAL SHEET The Undergraduate Thesis Attached entitled Modernity in Kinaray-a Poetry A Study of 15 Contemporary Kinaray-a Poems using the concept of Modernity prepared by Tricy E. SumugatIn partial fulfillment for the Degree of Bachelor of Arts in Literature Is hereby recommended for acceptance and approval __________________________________________ Prof. Milagros Legislador Prof. Celia Parcon ____________________ Prof. Jonathan P. Jurilla Accepted in partial fulfillment of the requirements for the Degree of Bachelor of Arts in Literature ____________________ Prof. Jonathan P. Jurilla Chair Division of Humanities colleg e of Arts and Sciences University of the Philippines in the Visayas 5023 Miagao, Iloilo Table of ContentsTitle Page †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. I Approval Sheet †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. II Acknowledgment †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. III Abstract †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. IV Chapter I Introduction †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ Statement of the Problem †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 2 Objectives of the Study †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 2 Significance of the Study †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â ‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 2 Chapter II Review of Related Literatures †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 4 Chapter III Theoretical Framework †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ Chapter IV Methodology †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 9 Chapter V Analysis and Discussion †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 10 Chapter VI Conclusion and Recommendation †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 23 Chapter VII Works Ci ted †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 25 Chapter VII Appendices †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 26 Acknowledgment My gratitude to the following: Prof. Jonathan Jurilla who helped me for my research topic and for the challenging criticisms and comments on my work which boost my interest to be a better literature student; Prof. Rosela Zaragoza, Prof. Rosario Asong, Prof.Maybelle Guillergan, Prof Milagros Legislador, Prof. Celia Parcon and Prof. Oveta Villareal for giving me lots of beautiful things in literature; Prof. Raymundo Piccio and Dr. Leoncio Deriada for being so nice as a teacher and for sharing new knowledge; To the staff of the Antique Provincial Library and Paranubliun Antique for their assistanc e during my research; JAZZ INTERNET cafe for the fast access of their computer; James Philip Javines for the company when I have my research and for the types of assistances; Rodolfo and Francisca, my parents as y strength and inspiration to pursue life; Ricky my only brother for the extra time to help; God for giving me such knowledge. Abstract The Modernity in Kinaray-a Poetry – A study of 15 Contemporary Kinaray-a poems using the concept of Modernity is written to analyze the poems in Kinaray-a using the concept of Modernity. This study aims to gather 15 Contemporary Kinaray-a poems and examine the discourses of â€Å"modernity† or postmodernity as embedded in 15 Contemporary Kinaray-a poems.These poems are taken from a book The Rise of Kinaray-a and literary issues. This study concludes that there are four major concerns of â€Å"modernity† present in 15 Contemporary Kinaray-a poems. Suprisingly, the poems reveals that this generation has already identified themselves with modernity that the past is no longer present or common ways in the past slowly fades and rural lands had been attracted to transfer in urban areas for opportunities and fast access on facilities. Chapter I Introduction Kinaray-a literature is known to have an exciting tradition.The siday, known to be ancient Kinaray-a poem performed during the pamalaye or betrothal and luy-a luy-a or religious ritual. According to Villarreal (1997), siday is a generic term to refer to all folks of Panay and Negros. Modern poetry in Kinaray-a are mostly in free verse. A poem in Kinaray-a is called binalaybay. Binalaybay is famous during fiesta in various places in Antique especially in barangay 3 town of San Jose, mostly performed by old folks. Kinaray-a, is a language mostly used by Antiquenos.According to â€Å"The Rise of Kinaray-a, a book by Alex C. Delos Santos, Kinaray-a is one of the minor languages classified under Austronesian/Malayo-Polynesian lineage. It is spoken in all o f Antique, from Libertad to Anini-y, parts of Aklan and Capiz, most of Iloilo, and even in Negros Occidental where the biggest number of sakadas, seasonal workers in the haciendas, is Kinaray-a from Antique. It is difficult to trace the origin of Kinaray-a but old folks says it comes from the root word iraya which means high place where water comes from.In the absence of print, there had been two media through which Kinaray-a literature persisted, through radio and theater. These actually served the transition from purely oral to written literature according to Delos Santos (2003). Other than radio and theater, the fast outcome of modern technology had a great help among Antiquenos as well as Antiqueno writers. The emergence of â€Å"Balita Antiqueno† in Buenavista Cable and the â€Å"Kinaray-a. com† an Antiqueno community website had been a way for Kinaray-a to fully show their talents as well as poetry.Issues on gender roles, and class races have been used in many st udies but rare cases on Modernity. Modernity is used as a framework for this study to present new concepts in literature, for in Kinaray-a poems modernity is also prominent. Statement of the problem This study is meant to analyze Modernity in 15 Contemporary Kinaray-a poems by different Antiqueno authors. Objectives of the study This study aims to: 1. gather 15 Contemporary Kinaray-a poems and; 2. examine the discourses of â€Å"modernity† or postmodernity as embedded in 15 Contemporary Kinaray-a poems Significance of the studyMost people especially in West Visayas think that Kinaray-a poetry lacks value and that Kinaray-a is just an oppressive part of literary world due to the fact that â€Å"Kinaray-a writers suffered a form of oppression by the hegemony of Hiligaynon† (Delos Santos 2003). Somehow, this leads to the decline of the interest of Kinaray-a writer to bloom their hidden talents. Kinaray-a writers uses Tagalog, English or Hiligaynon instead of using Kinaray -a as a language for their written text to escape from civilized people’s view that Kinaray-a as a language is â€Å"buki† or unusual. Modernity reatly influenced young writers nowadays. â€Å"Students that are products of Universities† (The Rise of Kinaray-a 2003 p. 32). These students mostly come from provinces, barrios/rural lands, that within their written poems, modernity is highly present. Chapter II Review of Related Literature Dr. Alicia P. Magos wrote The Enduring Maaram: An Ethnography of a Kinaray-a village in Antique (1992), known to be one of the first comprehensive studies on an Antiqueno life. And this inspires to bloom the title Maaram: Studies on Antique an anthology of essays and papers on Antique, by Antiquenos, for Antiquenos.A maaram refers to a medicine man (shaman) as an intermediary between the sick and the spirit world. According to Maaram, very little about Antique could be seen in printed materials such as tourist brochures, fiesta sou venir programs, and sketchy legends of each of the 18 towns of the Province. This could be one of the basis that even poems in Kinaray-a is not widely known among other people and that writers in Kinaray-a uses Tagalog, English or even Hiligaynon in writing their poems and a little of them uses Kinaray-a.In the Inaugural Lecture with the theme â€Å"Textualizing Kinaray-a in the Republic of Letters† held in UPV (2008). Tomasito Talledo says, â€Å"its not necessary to translate Kinaray-a poems into English neither Tagalog or Hiligaynon, and anyone who wants to study the poems but does not know the Kinaray-a language, will do well by learning it. † This line of Talledo stresses that Kinaray-a writers tend to escape to their native language. Modernity is one of the reasons because natives or parents from rural lands send their children in urban schools to have fast access in facilities due to modernity.Kinaray-a literature fro Antiquenos is way through which they could r eflect the essence and presence of modernity, that in one way or another being â€Å"modern† is not a choice but a need. Furthermore most written works of Kinaray-a young writers modernity is reflected for one reason is they have been products of Universities. Talented individuals that have been influenced by the norms and culture within the urban areas. Moreover, Ma. Milagros G. Lachica is the first Kinaray-a to gain recognition given by the CCP Literature Grants for Poetry in 1989.Her work â€Å"Antike: Lupa kag baybay sa pinggan† (Antique: Land and sea on a plate) spoke of the poetry and social ills of the Province. This doesn’t mean she was the first one to write in Kinaray-a. Russell Tordesillas may have been the first one. He wrote his manuscripts which he read on air in DYKA (radio station in Antique). Next to win the CCP grant is Alex C. Delos Santos and followed by other Kinaray-a writers. This begins when Lachica and Delos Santos attended the workshop of Hilgaynon writers in UPV because there were no groups of Kinaray-a writers.In Antique, only Sumakwelan could be considered but its members compose of Hiligaynon writers. Dr. Leoncio Deriada as the panelist (Professor in UPV and a writer) told Lachica and Delos Santos to try the writing grant and use Kinaray-a in their entry. There were no other individuals who could write better the story of Antique but only the Kinaray-a people and Kinaray-a literature should value most by Antiquenos. A writer has the responsibility in the language he/she uses. Additionally, Kinaray-a writers didn’t have the means to publish but they did a lot of writing too only in Hiligaynon because it was the only way to get published.There is a big break for individuals to take chance in reading and appreciate Kinaray-a literature especially those in the academe, if only Kinaray-a writers will use Kinaray-a in their written works. The big problem which Kinaray-a people does not observe, there is less use of Kinaray-a in writing. Among various languages, Antiquenos must obliged to use Kinaray-a than use other languages such as Tagalog, English and Hiligaynon, because it is the language they are used to and its quickly for them to catch ideas on paper.As for modern poetry, or free verse, Sumakwelan writers suggested the term hilwalaybay for â€Å"hilway nga binalaybay†; hilway means free, according to The Rise of Kinaray-a (2003). But the Kinaray-a writers did not catch on, and preferred to use binalaybay, whether rhyming or free verse. Most of the poems of Kinaray-a writers are in free verse. Sometimes, the Hiligaynon coinage dilambong, for â€Å"dila nga maambong† (beautiful tongue), is also being used. Poet John Iremil E. Teodoro suggest the use of them dilambong to mean poetry.It points not to the poem itself, but to the art of writing a poem, according to The Rise of Kinaray-a (2003). Chapter III Theoretical Framework Modernity is a shorthand term for modern soc iety or industrial civilization. Portrayed in more detail, it is associated with (1) a certain set of attitudes towards the world, the idea of the world as open to transformation by human intervention (2) a complex economic institutions, especially industrial production and a market economy (3) a certain range of political institutions, including the nation state and mass democracy.Largely as a result of these characteristics, modernity is vastly more dynamic than any previous type of social order. It is a society more technically, a complex of institutions-which unlike any preceding culture lives in the future rather than the past (Gidden 1998, p. 94). In Jurilla's analysis, â€Å"Modernity is a powerful cultural construction that usually favors the originator – the West. Western modernity has always been maintained as the standard civilization. A person that is not modern is â€Å"manol† or uncivilized.A person that does not submit to modernity's cultural apparatuse s is either a beast or a god. † Furthermore, Raul Pertierra presents three features of modernity: â€Å"the nation-state as the main site of sovereignty, the extraordinary gains in science and technology and the rise and prominence of culture as a socially constituted activity. Personal identity or individuality is also one distinguished discourse of modernity. For in modernity, norms are subdued to give way to the sovereign individual who is the source of knowledge and reason.Modernity is simply the sense or the idea that the present is discontinuous with the past that through a process of social and cultural change life in the present is fundamentally different from the past. The â€Å"crisis of modernity† is the sense that modernity is a problem, that traditional ways of life have been replaced with uncontrollable change and unmanageable alternatives. The crisis itself is merely the sense that the present is a transitional point not focused on a clear goal in the fu ture but simply changing through forces outside our control, but this study limit itself to modernity in 15 Contemporary Kinaray-a poems.Chapter IV Methodology To start this study, the researcher gathered related literatures from books of Antique Provincial Library, and researches from the Internet. Scope and Limitation This study focus only on the 15 Contemporary Kinaray-a poems of different authors taken from the following books and literary issues: Binirayan ’08: Manggad nga Antiqeno, Paranublion kang Filipino Binirayan 2007: Culture and Arts The Rise of Kinaray-a: History and Anthology of Contemporary Literature in Antique, These poems are: 1. Laragway (Florentina Egida) 2. Halin kay Nanay (Ma. Felicia Flores) 3.Paglatas kang handum ( Ma. Felicia Flores) 4. Iliili kang Manugpatad (Ma. Milagros Geremia-Lachica) 5. Hinugot sa post card (Jose Edison C. Tondares) 6. Strit Ekis (Jose Edison C. Tondares) 7. Sugidanun (Lucena C. Tondares) 8. Sulat (Ma. Milagros Geremia- Lachica) 9. Ang Tumuluon (Genevieve C. Arnaez) 10. Patadyong (Linda Casalan Arnaez) 11. Tag-ururan (Francisco Javier III) 12. Dyoker ay (Ma. Milagros Geremia- Lachica) 13. Sa Kinaray-a (Reymar B. Gallego) 14. Ra Tana! (Stephen Checa) 15. Ang Ginawali sa Atlantic City (Ma. Milagros Geremia-Lachica) Chapter V Analysis and Discussion I.Modernity & the Environment Sometimes, it’s not the land that waits. In many cases, Antiquenos leave because there is no land to speak of, (Delos Santos 2003 p. 49). In cities there are lots of opportunities to grab while in native lands, there is no assurance. Modernity shapes the urban areas through the presence of modern technologies, facilities, etc. In Egida’s poem Laragway†, nature’s beauty can no longer be seen. In the first stanza, Pintahan mo ako kang bukid Mga kahoy gapaindis-indis. Pintahan mo ako kang banglid Nga ang kilid bukut it pud-is. Kay daw sa damgo ko lang dya nakita.Most of beautiful views we could see nowadays are almost man made which have a big difference from nature’s beauty of the past which is natural. Nowadays, agricultural lands are being transformed into industrial lands in which big infrastructures are built. In the first stanza to the last stanza, the persona can only see nature’s beauty only in his dreams. Another poem is â€Å"Tag-ururan†, the rain and mother’s tear is compared to sacrifices and sufferings. In the lines, Nagbilin kang danaw ang uran Sa salug makita ang langit Ang luha ni nanay sangka dagat Naga hiribiun para sa atupThe mother wanted to escape from poverty, in the lines, San-o ayhan mamara kang adlaw Ang luha kag uran The mother wanted a more concrete house specifically a better roof to comfort her family when heavy rain comes. II. Modernity & Education Modernity in education is also present in Kinaray-a poems. Many have been lured by the city, especially the natives. For in urban areas, their children could engage in the fast access of facilities and lots of opportunities. Modernity and education gives assurance to natives to have a secure future. In â€Å"Halin kay Nanay†, Inday felt bad for a delayed allowance.Most parents at present times sends their children in urban schools, to have a better and secure future, because they believe that it is the only way to lift them up from poverty. Halin kay Nanay is also a form of protest in the lines, Inday, Nagsungon gid ikaw Wara kami dayon kapadara Buhay mabaton ang sulat Hay nagbaha ang suba Nautod ang tulay the breakdown of the bridge is one of the causes why Inday’s allowance was delayed. If banks are present in Inday’s place, the mother does not need to wait for the reconstruction of the bridge, instead she will deposit in Inday’s account and Inday can get her allowance anytime.The mother believes that technology can somehow help her for a faster way of sending Inday’s allowance. â€Å"Paglatas kang Handum† is another poem which also shows that sending a child in urban schools would mean greener pasture. In the lines, Indi namun ikaw ni Tatay mo pagpunggan Ano man abi ang imo mangin paraabuton rugya sa uma Wara man kami ti inogpanubli kanimo maski sampingas the mother believes that living in a remote place is useless or having no future if compared to cities. Another poem â€Å"Sulat†, a letter comes from the province had received by a student studying in the city. At the bottom of he letter the words were not clear and it seems there were islands formed in the lines, Naglubad ang iban nga mga tinaga Daw mga isla kon turukun The student searched where Antique is Ginpangita kon diin nayon ang Antique Nay, indi ko run mabasa ang sulat mo Raku pa nga isla ang nagturuhaw Napuno run ang pahina The student could no longer read the letter of her mother. In the last eight lines of the poem, the daughter pleaded to her mother not to write her again because she doesn’t want to see the islands aga in. In the lines, Nay, indi run ako pagsulati Indi run natun pagpaayawan ang karteroKinii ang paggamit kang tinta Agud indi mamantsahan ang lamesa mo sa kusina Kag ang mga isla Indi ko gusto nga makita ruman. Nagapalangga, Ang imo anak. These lines also convey to its readers that the student wanted to forget the place where she came from because it’s a province. III. Natives favor Modernity Natives are in favor to modernity. The poem â€Å"Ang Tumuluon†, the student has questions that longed for answers and compared it to the particle that somehow floating within the personas thought, Sa paramangkutanun nga daw mga bagtuk nga nagalabugay Sa akun paminsarun. In the lines, Namit gid man ang importedBisan sabor kang sara-sara, Malipatan mo. The student appreciates the taste of an imported drinks offered to hi, but still the answers didn’t show up and the student felt more nervous in the lines, Garing hay, Wara gid naglugdang Ang mga lagtuk Sa akun pensar, Nagtubo p a ang nerbyos ko. In these lines, the student is bothered by the effect of imported goods. This poem has an imagery of how people were blinded by imported goods/products that it has a bad contribution to our own Philippine product, that in one way or another, instead of buying local products, people are eager to buy imported ones.This poem somehow reflects how individuals/natives behavior is changed by modernity that life in the present greatly differs from the past. â€Å"Patadyong† is another poem, patadyong is a native product woven into different designs. Unlike before, patadyong has limited uses, but because of modernity, it is now used for different fashion shows. From a simple cloth to elegant gowns. kon kaisa, wara naga ararangay ang imo mga duag pero katingalahan, nagapabilin kaw nga maanyag kabay nga duro pa gid ang magasuksuk kanimo Kinaray-a. Com- patadyong kang Antikenyo.Moreover, because of modernity patadyong does not only referred to as a cloth but also as a c ommunity website which is the kinaray-a. com that makes Antiqueno unite and shapes the Antiqueno identity. The poem â€Å"Hinugot sa postcard†, Labtugs mother appreciates the characteristics of Labtug’s wife who came from the city, Kang nag-abot ikaw Halin sa syudad Rugya sa amun sa Igcococ, Raku ang nagkuon nga swerte gid Ang bata ko nga si Labtug. According to Jurilla, a person who is not modern is termed as â€Å"manol† in the lines, Kon maglatay kaw gani Sa mga kahon sa tunga kang parayan,Daw hinugot ikaw Sa nagainaw-inaw nga post card. The mother is very conscious of the woman’s behaviors who came from the city even on the ways the woman walked to the field. The poem itself reflects a mother’s view to a civilized woman. She has not considered the behavior of Labtug’s wife as an adaptation to the tradition in a barrio but instead, Labtug’s mother is very appreciative of a woman’s behavior coming from the city, that somehow Labtug’s wife is different among other native women. Native’s view that marrying a man/woman from the city is a lucky catch.Also in the poem â€Å"Sugidanun†, the â€Å"karne† (meat) represents change which made the persona in the poem doubt if change would be grasped or not. Mayuhut nga karne Akon ginligon-ligon But due to â€Å"modernity†, traditional ways of life have been replaced with uncontrollable change and unmanageable alternatives. The persona realized of accepting change specifically modernity, Daw parehas lang Ka binuy-an mo Nga sugidanum: Mapait Pero akun gintulun. Another poem â€Å"Ra Tana†, the first stanza shows the difference of a car into a carriage and uses as a status symbol within the society.Ang awto kag ang karusa Rayu gid kun ikumparar ta Ang tanda kag suruklan dya Pangabuhi sa syudad kag uma Moreover, from the second stanza to the last stanza, when natives goes into the city, he/she is ashamed of using the native la nguage and uses other language. They adapt themselves to how people in the city socialize. The reason is civilized people view native language as unusual or â€Å"buki†. The poem itself addresses its readers that native people have been influenced by modernity, that instead of being proud of their own native language, they rather choose to speak other languages or dialects.In â€Å"Sa Kinaray-a†, also shows how modernity changes the early ways of having friends. Nowadays, Internet can be access any time and a person can have friends at anytime. This poem somehow tells that Kinaray-a people have been united by the Internet. IV. Modernity in Lifestyle The leisure time of natives nowadays are mostly influenced by Western Culture which is a great representation of modernity. Gambling is influenced by Western countries such as Spain. In â€Å"Dyoker ay†, a mother believes on her luck in â€Å"madjong† and ignores her child who is pleading for a food at supper, Nay, indi run magpautangSi manding Sibya ano bay idapli namun! The mother continued playing while having â€Å"tsismis† (gossips) with other gamblers, Ano bay kuon ni Posang Hay may dara si Idok na Nga Sibwana kuno? and even somebody asked her to go home because her husband was drunk, still the mother continued playing, M're buslan ‘ta kaw Uli ‘to anay Nalingin kuno si Polding mo In the last line of the poem â€Å"Dyoker ay†, the mother won in â€Å"madjong† and retains her luck. This poem represents the modern ways of leisure time and somehow source of income of natives that instead of thinking for a better work, they still prefer gambling.The next poem is another form or representation of gambling. Lottery is a form of gambling and millions of people are engaged into it. People wasted much money in trying their luck at lottery and win millions of pesos if they are lucky enough. In â€Å"Iliili kang Manugpatad†, a father keeps trying his luc k even if he was out of luck, Dimalas gid ang sabat Mapatad ta liwat but still hope of winning and says he will try again his luck.. Another poem is â€Å"Strit Ekis† the people were also engaged into gambling such as lottery. In the lines Ay tabang! Tabang! May nagbungguanay the people were crowded because there was an accident.But instead of helping they are bothered of a certain happening and objects that signifies or represents numbers, Ano gani ang numero Kang dugo? Kang traysikel tana? Ay! ay nagabusong! Ay abaw! Ano? May nagabusong pa! Sige! Abaya sa numero! Srit ekis! Pulo ang patad. Ay tabang! Tabang! Ay abaw it was a late realization for the people to help those in the accident. Another poem is â€Å"Ang Ginawali sa Atlantic City†, its surprising to know that even in church, modernity is present. In the lines, Pinasahi ang bagting ka mga simbahan relihiyon ka swerte ang ginawali kang mga kaparian kang kapalaran a Caesars, Trump Marina, Sands, Taj Mahal ukon B orgata The ringing of the bell in Atlantic City’s church is different among others. In these lines, prayers are not just viewed as a way to praise God but also to have a prosperous life. It is not the teachings of God that enables people to attend mass instead it’s the physical appearance of the church beauty that pushes people to offer prayers and big offerings, daragkul nga mga katedral nagairigpat, nagapanghagad sa mga tumuluo sa paghalad pagnobena kag pagsimba sa altar ka mga slot machines kag baraha; The church is also open 24 hours a day,Sa dya'ng mga simmbahan ang mga misa wara't katapusan adlaw-adlaw sanda bukas sa byente kwatro oras Somehow churches in Atlantic City represents modernity wherein people forgotten the early ways of praising God. In the last lines, Parehas kang pagkanabaw kang dya'ng relihiyon nga napasad, bukut sa bato kundi sa pagsipal sa swerte nga ginadamgo. religion is slowly vanishing and later on would be viewed only as a way of having pros perity. Chapter VI Conclusion and Recommendation Contemporary Kinaray-a poetry are mostly works of young writers that have been products of Universities. To borrow Deriada’s words. The neglect of the countryside in favor of the big city. † This is somehow the reason why in present works of Kinaray-a writers, â€Å"modernity† is present or reflected. There are four major concerns of â€Å"modernity† present in 15 Contemporary Kinaray-a poems. These are: 1. Environment. Modernity in the environment is one way through which individuals tend to leave the native land. Natives are somehow longing for the past but it was already changed or gone away because of modernity 2. Education. Natives send their children in urban schools for the fast access on facilities and this gives them hope. 3.Natives being in favored to modernity. They have this notion that being in favored to modernity would mean lots of opportunities and 4. Gambling as social vice. Modernity in gam bling could highly show that in leisure time and lifestyle of natives nowadays, â€Å"modernity† is present The concept of modernity makes us understand that the present is discontinuous with the past, than through a process of social and cultural change, life in the present is fundamentally different form the past. These poems make us believe that modernity highly affects us individuals that we have adapted through the process of change due to â€Å"modernity†.This generation has already identified themselves with modernity in this case, the past is no longer present or common ways in the past slowly fades and rural lands had been attracted to transfer in urban areas for opportunities and fast access on facilities. Literature is a marginalized field but its change due to â€Å"modernity† is not felt by all. Further research is also recommended for the better understanding of â€Å"modernity’s† effect in Contemporary Kinaray-a poems. Works Cited Bo oks Binirayan ’08: Manggad nga Antiqeno, Paranublion kang Filipino. Special Literary Issue Binirayan 2007: Culture and Arts Issue.Published by Binirayan Foundation, Inc. 2/F Antique Development Center MAARAM: Studies on Antique, University of San Agustin, edited by Alex C. Delos Santos. Copyright ©2003 by Paranublion-Antique,Inc. Delos Santos, Alex. The Rise of Kinaray-a: History and Anthology of Contemporary Literature in Antique, 2003. Selden, Raman, Peter Widdowson, and Peter Brooker. A Reader’s Guide to Contemporary Literary Theory. 4th ed. Great Britain:Prentice Hall/Harvester Wheatsheaf, 1997 Bhaba, Homi K. †Ã¢â‚¬â„¢Race’and the Revision of Modernity. †Postcolonoial Criticisms. Eds. Pertierra, Raul. The Work of Culture. Manila:De la Salle University Press,Inc. 002 Electronic Sources http://www. kinaray-a. com/content/category/5/16/75/50/0/ http://www. kinaray-a. com/content/section/5/36/ http://www. google. com. ph/search? hl=tl&q=kinaray-a+p oetry&meta= http://members. tripod. com/~adsantos/index_3. html http://nening. com/panay. html http://www. kinaray-a. com/component/option,com_fireboard/Itemid,155/func,view/catid,17/id,9495/ http://members. tripod. com/~adsantos/tabig. html http://www. fanstory. com/index1. jsp? pt=1&gclid=CPHXpdeX_pUCFQLObwod0QMtEw Appendix Laragway (Florentina Egida) Pintahan mo ako kang bukid Mga kahoy gapaindis-indis. Pintahan mo ako kang banglidNga ang kilid bukut it pud-is. Kay daw sa damgo ko lang dya nakita. Pintahan mo ako kang sapa Nga may kristal nga tubig. Pintahan mo ako kang suba; Tubig nga matin-aw ‘gailig. Kay man sa damgo ko lang dya makita. Himuan mo kang kapatagan; Mga tanum sa hangin gasaot. Ibutang mo ang kadagatan; Mag isda gapisik sa lawod. Kay daw sa damgo ko run lang dya makita. Halin kay Nanay (Ma. Felicia Flores) Inday, Nagsungon gid ikaw Wara kami dayon kapadara Buhay mabaton ang sulat Hay nagbaha ang suba Nautod ang tulay Kulang ang padara Ang tanum napyerde kang insekto Kag kulang ang abono. Ang baynte kabanes Nga atun naaniBuhinan pa pulo ka sako Bayad sa alili. Pero pabay-i lang ‘ra Hugud lang sa pagtuon mo. Paglatas kang handum ( Ma. Felicia Flores) Indi namun ikaw ni Tatay mo pagpunggan Ano man abi ang imo mangin paraabuton rugya sa uma Wara man kami ti inogpanubli kanimo maski sampingas Naman-an mo man nga ang atun gid lamang ginapanag-iyahan Ang dyang hayub-hayub Mayad lang gani ginapaistar kita rugya nanday Mistra Pila kag Pitan Bonoy sa andang bantud nga libre Sa imong pagpanaw ang solo namun nga pabalon Sangka himpit nga parangadium nga kabay sa syudad Indi ikaw magtalang. Iliili kang Manugpatad (Ma. Milagros Geremia-Lachica)Iliili hipus anay Wara rugya imong tatay Rugto sa banwa Nagpatad sa lateri Iliili basi may swirti Iliili turog anay Nag-abot run imong tatay Ti kamusta ano ang igu? Dimalas gid ang sabat Mapatad ta liwat Iliili damgo anay Ihani dayon sa imong tatay Linugaw nga sangka yahong? Orim buk ang pamangkutan kon m ay numiro nga kombinasyon Iliili hipus run lang Sigi ubusa imong suam Bisan samuan pa Ka marahalun nga gatas Ang linugaw nga imong ginpahamgo Bantayi lang kon magtupa Swirti natun sa numiro. Hinugot sa post card (Jose Edison C. Tondares) Kang nag-abot ikaw Halin sa syudad Rugya sa amun sa Igcococ, Raku ang nagkuon nga swerte gidAng bata ko nga si Labtug. Kon maglatay kaw gani Sa mga kahon sa tunga kang parayan, Daw hinugot ikaw Sa nagainaw-inaw nga post card. Debwenas gid ang bata ko Sagad man ikaw magraha Bisan pa abi makita ta ikaw Nga nagahibi bisan nagakihad kang sibuyas. Mauti ikaw kag raku ang imo malabhan. Kamaan man ikaw magsagod Kang inyong kasapatan. Nagatuontuon run gani ikaw Ka pananum kag pangarab. Kon mag-abot si Labtug Nga lingin halin sa pihak-baryo Ginasibinan mo kag paislan. Kang ang inyong subang Nagabahul nga mayad ang batasan. Bilang imo ugangan, Wara run ako ti masugyot pa kanimo. Tuduhi lang abi kaun Hay daw nagahagwus ikaw.Strit Ekis (Jose Edison C. Tondares) Ay tabang! Tabang! May nagbungguanay Dali! Ha? Ano gani ang numero Kang dugo? Kang traysikel tana? Ay! ay nagbusong! Ay abaw! Ano? May nagabusong pa! Sige! Abaya sa numero! Srit ekis! Pulo ang patad. Ay tabang! Tabang! Ay abaw Sugidanun (Lucena C. Tondares) Mayuhut nga karne Akon ginligon-ligon Daw parehas lang Ka binuy-an mo Nga sugidanum: Mapait Pero akun gintulun. Sulat (Ma. Milagros Geremia- Lachica) Nay, Nabuy-an ko ang imo sulat pagdawu kang kartero Tuman gali ka bug-at bisan sampanid lamang ang malauring nga tinta tama ka siri Seguro nagtagos sa lamesa mo sa kusinaPero sa ubus kang papel Naglubad ang iban nga mga tinaga Daw mga isla kon turukun Ginpangita kon diin nayon ang Antique Nay, indi ko run mabasa ang sulat mo Raku pa nga isla ang nagturuhaw Mapuno run ang pahina Kon ano man ang sugid mo parte kay Tatay Kag akun mga libayon Kaluy-an sanda kang Dios Nay, indi run ako pagsulati Indi run natun pagpaayawan ang kartero Kinii ang paggamit kang tinta Agud indi mamantsahan a ng lamesa mo sa kusina Kag ang mga isla Indi ko gusto nga makita ruman. Nagapalangga, Ang imo anak. Ang Tumuluon (Genevieve C. Arnaez) Balde gid an bitbit ko Surudlan kang sinaw nga sabat Sa paramangkutanun ga daw mga bagtuk nga nagalabugay Sa akun paminsarun. Pag-abot ko sa inyo Sangka tasun kang labaab Nga master's choice Ang gindawu mo. Namit gid man ang imported Bisan sabor kang sara-sara, Malipatan mo. Garing hay, Wara gid naglugdang Ang mga lagtuk Sa akun pensar, Nagtubo pa ang nerbyos ko. Patadyong (Linda Casalan Arnaez) duyan ni nini kg nonoy, ubit ni lola Puroy ni ontoy kag palda ni akay, kurtina kang mga daraga dekorasyon sa simbahan, hapin sa lamesa kang banwa layg kang baruto, kon mankayun sa iban nga isda ginhuman ikaw sa nasari-sari nga hilo kang pagkatawo may pula, may asul may bierde, may kaki may itum kag may puti ya tanan nagapabutyag kang imong kapinasahi kon kaisa, wara naga ararangay ang imo mga duag pero katingalahan, nagapabilin kaw nga maanyag kabay nga duro pa gid ang magasuksuk sa kanimo Kinaray-a. Com- patadyong kang Antikenyo. Tag-ururan (Francisco Javier III) Nagbilin kang danaw ang uran Sa salug makita ang langit Ang luha ni nanay sangka dagat Naga hiribiun para sa atup San-o ayhan mamara kang adlaw Ang luha kag uran Dyoker ay (Ma. Milagros Geremia- Lachica) Nay, indi run magpautang Si manding Sibya ano bay idapli namun! Tsariti! Ay linti nga bata Duro pa to' asin sa kuron Panaw, sabad Pong! Labay man akun Ano bay kuon ni PasangHay may dara si Idok na Nga Sibwana kuno? Todas! Atun-atun lang d'ta Piro bati ko Tri mants insayd kuno? Sikrit! M're buslan ‘ta kaw Uli ‘to anay Nalingin kuno si Polding mo Todas! Yawa nga bana akun ra Sagasa! Dyoker ay! Sa Kinaray-a (Reymar B. Gallego) Kita tanan nagkilalahay rudya sa kinaray-a Sa isara ka matahom nga pag-updanay nag-umpisa Sa una kung ikaw wara ti kilala Away ang status kag magabatyag kang kaluya. Una nga pamankot, taga diin ikaw amigo kag amiga? Kay ako gusto sa imo magpakil ala. Ang huya ginabuhinan kung kaisa Kay ang luyag magkasadya imaw sa mga kasimanwa. Kun ikaw bata pa sa iba nga nakilalaManong kag manang ang respeto nga pagtawag kananda Kag kung ang istorya medyo madalom na nilag mode anay ikaw hija. May nanay kag tatay kita rudya, pero hindi mag-asawa Pero ginkabig kita tanan nga myembro ka pamilya May lolo nga ginabayaan ni lola Pero asta tulad ana ginahigugma. May mga tita pa kita rudya sa kinaray-a Nga wara pag untat sa paghigugma sa mga kasimanwa Bisan gamay lang nga oras magalingling pa Makita lang nga mayad ang mga pinalangga da. Ang harakhak kang isara kag isara wara pag-untat Kun linabutaw ron ang topiko Makapahagan-hagan ka sakit sa ulo kag problema Ang mga manami nga pag-inistoryaPero kon seryoso ron ang paga-adtonan Hindi gid madura nga paghigugma ang paga-istoryahan Mga laygay ni manong kag ni manang Patiha ninyo kay para ria sa inyo kaaraydan. Kon kamo man magabatyag kang kaluya log in lang kamo sa kinaray-a Istoryaha si amigo kag a miga kag rudya duro gwapo kag gwapa. Mga kinaray-a ja nagtiriripon may halin sa Dubai kag may sa London Ang iban dyan lang sa San Jose ukon Patnongon Ang importante kita tanan maghiriugyon. Ra Tana! (Stephen Checa) Ang awto kag ang karusa Rayu gid kun ikumpara ta Ang tanda kag suruklan dya Pangabuhi sa syudad kag uma Sa pagpanglugayawan kang tawo Halin sa uma sa syudad paadtoPagginawi kag hambal ginabaylo Tungod nga ginakahuya didto Kinaray-a, ano bala ri-a? Tawag sa paghambal sa uma Nga kun mabatian gani kang iba Nagakuon†¦ Baw! Kabuki gid ah! San Jaoquin, Miag-ao, Guimbal, Tigbauan Sipak sa Igbaras, Leon kag Tubungan Deretso sa san Miguel kag Alimodian Ilabi sa Antique kun imo adtunan Karay-a imukrat ang imo mga mata Panghambal mo indi pag-ikahuya Magpakamalig-on, ipakita kananda Ang pat-ud nga mga ebidensya; Tama gid karayu ang â€Å"ayam† sa â€Å"ido† Pero kun may alog kanimo magpatudlo â€Å"Mangangaso†, ano ang tawag sa inyo? Indi pwede â€Å"mangin gido†, kag pat-ud â€Å"mangangayam† isabat mo Amon â€Å"busong†, tawag ninyo â€Å"tiyan†Sa bayi, kang bata pagasudlan â€Å"Nagabusong† ang tinaga dyan Indi man pwede tawgun â€Å"nagatiyan' Lakat ka â€Å"tiil† panaw kaw â€Å"kahig† sa pagtugpo kang manok ikaw magbulig Indi kaw gid pwede â€Å"magpatiil† Hay sa bulangan ang tawag â€Å"pakahig† Sa imo pag-uli ikaw gutom run Ang â€Å"pagluto† ukon â€Å"pagraha† himuon Kag sa diin ikaw magaprito kang isda Sa â€Å"kaluto† ukon sa â€Å"karaha†? Gani Sta. Barbara, Maasin, Mina Kag sa Antique nga probinsiya Aton hambal ginasunod-sunod nanda Magtindog kag ipabugal ta†¦. Kita mga†¦Ã¢â‚¬ ¦ KARAY-A!!!!!! Ang Ginawali sa Atlantic City (Ma. Milagros Geremia-Lachica) New Jersey, USA Pinasahi ang bagting ka mga simbahan elihiyon ka swerte ang ginawali kang mga kaparian kang kapalaran sa Caesars, Trump Marina, Sands, Taj Mahal uko Borgata daragkul nga mga katedral nagairigpat, nagapanghagad sa mga tumuluo sa paghalad pagnobena kag pafsimba sa altar ka mga slot machines kag baraha; Sa dya'ng mga simmbahan ang mga misa wara't katapusan adlaw-adlaw sanda bukas sa byente kwatro oras kag handa gid sa pagbaton mga pangamuyo kag pag-ampo halin sa mga bulsa nga daw indi matungkad ang kadalum ugaring sa urihi, amat-amat man nga naganabaw Parehas kang pagkanabaw kang dya'ng relihiyon nga napasad, bukut sa bato kundi sa pagsipal sa swerte nga ginadamgo.