The College Artisans Bulletin

The College Artisans Bulletin The College Artisans Bulletin is the official student publication of CBSUA-Sipocot.

๐— ๐—ฎ๐—ฟ๐—ฐ๐—ผ๐˜€ ๐˜€๐—ถ๐—ด๐—ป๐˜€ ๐—น๐—ฎ๐˜„ ๐—ฝ๐—ผ๐˜€๐˜๐—ฝ๐—ผ๐—ป๐—ถ๐—ป๐—ด ๐—ฏ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ด๐—ฎ๐˜†, ๐—ฆ๐—ž ๐—ฒ๐—น๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐˜€ ๐˜๐—ผ ๐Ÿฎ๐Ÿฌ๐Ÿฎ๐ŸดMalacaรฑang confirmed on Friday, September 25, that President F...
25/09/2026

๐— ๐—ฎ๐—ฟ๐—ฐ๐—ผ๐˜€ ๐˜€๐—ถ๐—ด๐—ป๐˜€ ๐—น๐—ฎ๐˜„ ๐—ฝ๐—ผ๐˜€๐˜๐—ฝ๐—ผ๐—ป๐—ถ๐—ป๐—ด ๐—ฏ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ด๐—ฎ๐˜†, ๐—ฆ๐—ž ๐—ฒ๐—น๐—ฒ๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐˜€ ๐˜๐—ผ ๐Ÿฎ๐Ÿฌ๐Ÿฎ๐Ÿด

Malacaรฑang confirmed on Friday, September 25, that President Ferdinand โ€œBongbongโ€ Marcos Jr. has signed into law the measure postponing the 2026 Barangay and Sangguniang Kabataan Elections (BSKE) to 2028. The new law, Republic Act No. 12326, moves the next regular BSKE where the elections is originally scheduled for November 2, 2026, to the second Monday of November 2028.

The postponement comes after Senate Bill No. 2387 was earlier approved by the House of Representatives this month. The bill proposed to fix the term of barangay and SK officials at five years and to reset the elections to 2028.

Marcos announced the signing Friday, saying the additional time in office should be used to improve public service and complete ongoing programs.

ยซโ€œGamitin ang panahong ito upang mas pagbutihin ang serbisyo, tapusin ang mga nasimulang programa at mas tutukan ang pangangailangan ng bawat komunidad, pamilya at kabataan,โ€ Marcos said.ยป

Under RA 12326, incumbent barangay officials serving their final term will no longer be eligible to seek the same position in the 2028 elections. Those currently serving will be considered to have completed one full term because of the two-year extension.

Barangay officials are limited to two consecutive terms in the same position, while SK officials remain limited to one term in the same post.

The postponement came days before the scheduled filing of Certificates of Candidacy from September 28 to October 5. The Commission on Elections had continued preparations for the 2026 polls while awaiting the President's action on the measure.

Comelec Chairman George Garcia earlier said the poll body could not halt preparations until the postponement became law, citing the possibility that the measure could still be vetoed or challenged before the Supreme Court.

The new law also provides that vacancies in SK membership will be filled through appointment by the city or municipal mayor, while vacancies in the SK chairperson position will be filled through succession.

Unexpended election funds will remain available as continuing appropriations for Comelec preparations for the 2028 elections. RA 12326 takes effect upon publication in the Official Gazette or a newspaper of general circulation.

via | Kate Ashley Alemania, Darius Salvador Deiparine
pubmat by | Jeremiah Pelagio

๐—”๐——๐—ฉ๐—œ๐—ฆ๐—ข๐—ฅ๐—ฌ | ๐—ž๐—”๐—œ๐—ก๐—”๐—ก๐—š ๐—ฃ๐—”๐— ๐—œ๐—Ÿ๐—ฌ๐—” ๐— ๐—”๐—›๐—”๐—Ÿ๐—”๐—š๐—” ๐——๐—”๐—ฌ โ€Žโ€ŽPursuant to Memorandum Circular No. 136, s. 2026, issued by the Office of the ...
24/09/2026

๐—”๐——๐—ฉ๐—œ๐—ฆ๐—ข๐—ฅ๐—ฌ | ๐—ž๐—”๐—œ๐—ก๐—”๐—ก๐—š ๐—ฃ๐—”๐— ๐—œ๐—Ÿ๐—ฌ๐—” ๐— ๐—”๐—›๐—”๐—Ÿ๐—”๐—š๐—” ๐——๐—”๐—ฌ
โ€Ž
โ€ŽPursuant to Memorandum Circular No. 136, s. 2026, issued by the Office of the President, work in government offices and State Universities and Colleges shall be suspended beginning 1:00 p.m on September 28, 2026.
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โ€ŽAccordingly, classes and university operations across all CBSUA campuses shall be suspended during the said period in observance of Kainang Pamilya Mahalaga Day and the 34th National Family Week.
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โ€ŽAll members of the university community are advised to take note of this schedule.
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โ€ŽPlease be guided accordingly.
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โ€Žvia Arriane Manalo
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๐——๐—˜๐—ฉ ๐—–๐—ข๐— ๐—  | ๐—ช๐—ต๐—ฒ๐—ฟ๐—ฒ ๐˜๐—ต๐—ฒ ๐—™๐—ผ๐—ฟ๐—ด๐—ผ๐˜๐˜๐—ฒ๐—ป ๐—™๐—น๐—ผ๐˜„๐—ฒ๐—ฟ ๐—•๐—น๐—ผ๐—ผ๐—บ๐˜€After more than 130 years, one rare bloom reveals why saving forest means sa...
23/09/2026

๐——๐—˜๐—ฉ ๐—–๐—ข๐— ๐—  | ๐—ช๐—ต๐—ฒ๐—ฟ๐—ฒ ๐˜๐—ต๐—ฒ ๐—™๐—ผ๐—ฟ๐—ด๐—ผ๐˜๐˜๐—ฒ๐—ป ๐—™๐—น๐—ผ๐˜„๐—ฒ๐—ฟ ๐—•๐—น๐—ผ๐—ผ๐—บ๐˜€

After more than 130 years, one rare bloom reveals why saving forest means saving what we have yet to discover.

Somewhere beneath the limestone forests of Rizal, a tiny flower survived while the world stopped looking for it.

For more than a century, Exacum loheri existed mostly in old scientific records. First collected in Rizal by Swiss botanist August Loher in 1895, the Philippine-endemic plant had no verified living record for more than 130 years.

Then the forest revealed it again.

During fieldwork in the Masungi area in 2023, researchers encountered the plant while studying terrestrial snails. Further examination of scientific literature and historical collections confirmed its identity.

A flower once known mainly from the past had returned to the present.

But its rediscovery tells a story larger than the plant itself: what else might still be alive in forests that people have not yet taken the time to understand?

๐—ง๐—ต๐—ฒ ๐—ณ๐—ผ๐—ฟ๐—ฒ๐˜€๐˜ ๐—ต๐—ถ๐—ฑ๐—ฒ๐˜€ ๐—บ๐—ผ๐—ฟ๐—ฒ ๐˜๐—ต๐—ฎ๐—ป ๐˜„๐—ฒ ๐˜€๐—ฒ๐—ฒ

The flower is easy to miss.

Its delicate bluish-purple petals grow among limestone, leaves, and soil. Yet its survival depends on something even less visible.

Unlike most green plants, Exacum loheri lacks chlorophyll and does not rely on ordinary photosynthesis to obtain nutrients. Instead, it is mycoheterotrophic, depending on relationships with fungi in the soil.

Its life is therefore tied to an ecosystem that cannot be understood by looking at the flower alone.

The soil matters.

The fungi matter.

The forest matters.

๐—ช๐—ต๐—ฎ๐˜ ๐˜„๐—ฎ๐˜€ ๐—น๐—ผ๐˜€๐˜ ๐˜„๐—ฎ๐˜€ ๐—ป๐—ผ๐˜ ๐—ป๐—ฎ๐˜๐˜‚๐—ฟ๐—ฒ

For more than a century, Exacum loheri was missing from the living scientific record.

But being absent from scientific records did not mean that nature had lost it.

The 2023 discovery showed the difference between something being undocumented and something being gone.

Researchers photographed the living plant in its natural habitat and established a verified record after more than 130 years.

The forest had continued its own story even when science had only its old pages to tell it.

Sometimes, we simply stopped looking.

๐—ข๐—ป๐—ฒ ๐—ณ๐—น๐—ผ๐˜„๐—ฒ๐—ฟ, ๐—ฎ ๐—ฏ๐—ถ๐—ด๐—ด๐—ฒ๐—ฟ ๐—ฐ๐—ผ๐—ป๐—ฐ๐—ฒ๐—ฟ๐—ป

The rediscovery of Exacum loheri raises a question beyond botany:

How many species could disappear before we even know they exist?

The Philippines is home to diverse ecosystems and many species found nowhere else in the world. But biodiversity cannot be protected if the habitats supporting it are destroyed or degraded.

A forest is not valuable only because of the species already identified.

Its value also lies in what remains unseen.

Every patch of undisturbed habitat can hold organisms waiting to be studied, along with relationships essential to life.

This makes conservation more than protecting what is familiar.

It is also an investment in what humanity has yet to discover.

๐—ฃ๐—ฟ๐—ผ๐˜๐—ฒ๐—ฐ๐˜๐—ถ๐—ป๐—ด ๐˜„๐—ต๐—ฎ๐˜ ๐˜„๐—ฒ ๐—ฑ๐—ผ ๐—ป๐—ผ๐˜ ๐˜†๐—ฒ๐˜ ๐—ธ๐—ป๐—ผ๐˜„

The rediscovery changes the way conservation can be understood.

It is easy to protect something once its value is visible. It is harder to protect a forest because of the species that might be there.

Yet Exacum loheri shows why that matters.

If its habitat had disappeared before researchers returned, there might have been no living population left to rediscover.

No photograph.

No new record.

No second chapter.

The flower gives a lesson in environmental responsibility: we cannot wait for every species to become known before deciding that its habitat is worth protecting.

Conservation must happen before loss becomes irreversible.

๐—ช๐—ต๐—ฒ๐—ฟ๐—ฒ ๐˜๐—ต๐—ฒ ๐—ณ๐—ผ๐—ฟ๐—ฒ๐˜€๐˜ ๐—ฟ๐—ฒ๐—บ๐—ฒ๐—บ๐—ฏ๐—ฒ๐—ฟ๐—ฒ๐—ฑ

For more than 130 years, Exacum loheri remained a forgotten name in Philippine botanical history.

But while science waited for another record, the forest kept the species alive.

Today, its bluish-purple flowers bloom again in Rizalโ€”not as an old specimen pressed between sheets of paper, but as a living part of the ecosystem.

Its rediscovery is not simply about finding a rare flower.

It is about what conservation makes possible.

Forests hold more than what the human eye can immediately see. They hold relationships, histories, and forms of life that may disappear before they are ever understood.

And perhaps that is where the real value of this little flower lies.

Not only in the fact that we found it.

But in the possibility that there are still countless others waiting to be found.

Because protecting a forest means protecting not only the life we know, but also the life we have not yet learned to see.

via Rufamie Rodriguez
pubmat by Precious Jennyca Abad

๐—Ÿ๐—”๐—ง๐—›๐—”๐—Ÿ๐—”๐—œ๐—ก | ๐—”๐—ด๐—ฟ๐—ถ๐—ธ๐˜‚๐—น๐˜๐˜‚๐—ฟ๐—ฎ: ๐— ๐—ฎ๐—ด๐—ธ๐—ฎ๐—ป๐—ผ, ๐˜€รก๐—ธ๐—ฎ ๐—ธ๐—ฎ๐—ป๐—ถ๐—ป๐—ผ?Walang kamatis na tumutubo sa palengke.Walang manggang namumunga sa estant...
22/09/2026

๐—Ÿ๐—”๐—ง๐—›๐—”๐—Ÿ๐—”๐—œ๐—ก | ๐—”๐—ด๐—ฟ๐—ถ๐—ธ๐˜‚๐—น๐˜๐˜‚๐—ฟ๐—ฎ: ๐— ๐—ฎ๐—ด๐—ธ๐—ฎ๐—ป๐—ผ, ๐˜€รก๐—ธ๐—ฎ ๐—ธ๐—ฎ๐—ป๐—ถ๐—ป๐—ผ?

Walang kamatis na tumutubo sa palengke.

Walang manggang namumunga sa estante. Walang sibuyas na sumisibol sa bayong. At walang butil ng palay na kusang nagiging bigas dahil lamang kailangan na natin ito sa hapunan.

Ngunit ganito natin madalas nakikilala ang pagkainโ€”nakahilera, nakatimbang, nakapresyo, at handa nang iuwi.

Nakikita natin ang produkto, ngunit hindi ang proseso.

Nakikita natin ang ani, ngunit hindi ang mga buwang inilaan bago ito maani. Nakikita natin ang presyo, ngunit hindi ang puhunan, paggawa, panahon, at panganib na nakapaloob dito. At higit sa lahat, nakikita natin ang pagkain sa sandaling nasa ating mga kamay na ito, ngunit madalas nating nakakalimutan kung saan nagsimula ang lahat.

Sa lupa.

Dahil bago maging produktong ipinagbibili ang isang ani, isa muna itong binhing kailangang itanim. Bago maging pagkain, isa muna itong pananim na kailangang alagaan. At bago maging kabuhayan, isa muna itong panganib na kailangang harapin ng taong nagtanim nito.

Dito nagsisimula ang agrikultura.

Hindi lamang bilang paraan ng pagkuha ng pagkain mula sa lupa, kundi bilang isang malawak na sistemang nag-uugnay sa produksyon, kalikasan, kabuhayan, kalakalan, at pamumuhay. At habang patuloy nating tinatanggap ang bunga nito bilang bahagi ng karaniwang araw, unti-unti ring nagiging hindi natin nakikita ang mundong nasa likod nito.

Ito ang AgriKulturaโ€”ang kuwentong nagsisimula sa lupa bago makarating sa ating hapag.

๐—•๐—ฎ๐—ด๐—ผ ๐—ถ๐˜๐—ผ ๐—บ๐—ฎ๐—ด๐—ถ๐—ป๐—ด ๐—ฝ๐—ฟ๐—ผ๐—ฑ๐˜‚๐—ธ๐˜๐—ผ

May mahabang distansiya sa pagitan ng isang binhi at isang produktong nakikita natin sa pamilihan.

Kailangang ihanda ang lupa. Kailangang piliin ang angkop na binhi o punla. Kailangang isaalang-alang ang tubig, sustansiya, sikat ng araw, kondisyon ng panahon, at mga peste o sakit na maaaring makaapekto sa pananim. Pagkatapos ng lahat ng iyon, saka pa lamang darating ang pag-aani, pag-uuri, pag-iimbak, pagproseso, pagbibiyahe, at pagbebenta.

Sa isang sulyap sa palengke, maaaring magmukhang payak ang lahat. Isang kilo ng kamatis. Isang tali ng pechay. Isang salop ng bigas.

Ngunit walang ani ang tunay na payak.

Bawat produkto ay bunga ng isang proseso na nangangailangan ng oras, kaalaman, yaman, at paggawa. Ang pagkain na tila laging naroon ay kailangang paulit-ulit na likhain ng isang sistemang hindi maaaring huminto nang matagal.

Kaya kapag sinabing agrikultura, hindi lamang ito tungkol sa pagtatanim.

Ito ay tungkol sa kung paano natin pinananatiling may pagkain ang isang lipunan.

๐—”๐—ป๐—ด ๐—ฏ๐˜‚๐—ธ๐—ถ๐—ฑ ๐—ฎ๐˜† ๐—ต๐—ถ๐—ป๐—ฑ๐—ถ ๐—ฝ๐—ฎ๐—ฏ๐—ฟ๐—ถ๐—ธ๐—ฎ

May pagkakaiba ang agrikultura sa maraming industriyang nakasanayan natin.

Sa isang pabrika, maaaring dagdagan ang produksyon sa pamamagitan ng mas maraming makina, oras, o materyales. Sa bukid, hindi ganoon kasimple ang lahat. Hindi maaaring pilitin ang isang pananim na lumago nang mas mabilis kaysa kaya ng likas na proseso nito. Hindi maaaring utusan ang ulan na dumating sa tamang araw o ang bagyo na lumihis ng landas.

Ang agrikultura ay nakikipag-ugnayan sa isang buhay na sistema.

Ang lupa ay may sariling kondisyon. Ang tubig ay may limitasyon. Ang mga pananim ay may kani-kaniyang pangangailangan. Ang panahon ay pabago-bago. At ang bawat desisyon sa bukid ay maaaring magkaroon ng epekto sa magiging ani.

Dahil dito, ang pagsasaka ay nangangailangan hindi lamang ng lakas kundi ng kaalaman.

Ang isang magsasaka ay kailangang maging mapagmasid sa lupa, halaman, panahon, at kapaligiran. Kailangang matutuhan kung kailan magtatanim, kung paano haharapin ang peste, kung paano pangangalagaan ang lupa, at kung kailan maaaring maging mapanganib ang isang kondisyon para sa pananim.

Sa madaling salita, ang bukid ay hindi lamang lugar ng paggawa. Isa rin itong lugar ng kaalaman.

๐—”๐˜ ๐˜€๐—ถ๐—ป๐—ผ ๐—ฎ๐—ป๐—ด ๐—ป๐—ฎ๐˜€๐—ฎ ๐—น๐—ถ๐—ธ๐—ผ๐—ฑ ๐—ป๐—ด ๐—ฎ๐—ป๐—ถ?

Sa likod ng bawat ani ay isang magsasakang kailangang magsimula bago pa man magkaroon ng produktong maibebenta.

Siya ang naghahanda ng lupa bago ito taniman. Siya ang nag-aalaga sa pananim habang wala pa itong maipapakitang bunga. Siya ang humaharap sa init, ulan, peste, sakit, at iba pang panganib na maaaring sumira sa ilang buwang trabaho.

Ngunit hindi natatapos ang panganib sa pag-aani.

Pagkatapos maani ang produkto, kailangan pa ring maihatid ito sa pamilihan. At sa puntong iyon, isa pang uri ng kawalan ng katiyakan ang maaaring harapin ng magsasaka: ang presyo.

Maaaring maging maganda ang ani ngunit mababa ang presyo. Maaari namang mataas ang presyo ngunit kakaunti ang produksyon. Maaari ring tumaas ang halaga ng binhi, pataba, gasolina, kagamitan, at iba pang gastusin habang hindi tumataas nang sapat ang kita mula sa ani.

Kaya sa isang produktong nakahain sa pamilihan, may dalawang presyong hindi natin laging nakikita.

Ang presyong binabayaran ng mamimili.

At ang halagang ipinuhunan ng taong gumawa nito.

๐—ž๐—ฎ๐—ฝ๐—ฎ๐—ด ๐—ฎ๐—ป๐—ด ๐—ฝ๐—ฎ๐—ด๐—ธ๐—ฎ๐—ถ๐—ป ๐—ฎ๐˜† ๐—ป๐—ฎ๐—ด๐—ถ๐—ป๐—ด ๐—ป๐˜‚๐—บ๐—ฒ๐—ฟ๐—ผ

Marahil dito nagiging pinakamadaling makalimutan ang agrikultura.

Kapag nasa pamilihan na ang produkto, nagiging numero na lamang ito.

Presyo bawat kilo.

Presyo bawat tali.

Presyo bawat sakong bigas.

Ngunit bago ito naging numero, naging buhay muna ito sa bukid.

May mga araw ng pagtatanim. May mga gabing kailangang bantayan ang pananim. May puhunang kailangang ilabas bago pa man kumita. May panahong kailangang hintayin nang walang katiyakan kung magiging maganda ang resulta.

Hindi nangangahulugang dapat mawala ang presyo sa usapin ng pagkain. Mahalaga ito sa mamimili at sa buong pamilihan. Ngunit kapag presyo lamang ang tinitingnan natin, may malaking bahagi ng kuwento ang nawawala.

Sapagkat ang pagkain ay hindi lamang kalakal.

Ito ay bunga ng paggawa.

At ang agrikultura ay hindi lamang sistema ng produksyon.

Ito ay sistema ng mga taong umaasa rito.

๐—”๐—ป๐—ด ๐—ฏ๐˜‚๐—ธ๐—ถ๐—ฑ ๐—ฎ๐˜† ๐˜‚๐—บ๐—ฎ๐—ฎ๐—ฏ๐—ผ๐˜ ๐—ต๐—ฎ๐—ป๐—ด๐—ด๐—ฎ๐—ป๐—ด ๐˜€๐—ฎ ๐—น๐˜‚๐—ป๐—ด๐˜€๐—ผ๐—ฑ

Hindi kailangang maging magsasaka upang maging bahagi ng agrikultura.

Kasama rito ang manggagawang nag-aani, nagbibiyahe ng produkto, nag-uuri at nag-iimbak nito, nagbebenta sa pamilihan, at nagpoproseso ng mga hilaw na materyales. Kasama rin dito ang mga pamilyang ang kita ay nakadepende sa produksyon at mga mamimiling umaasa sa tuloy-tuloy na suplay ng pagkain.

Dahil dito, ang bukid at lungsod ay hindi dalawang mundong magkahiwalay.

Magkaugnay ang mga ito sa bawat pagkain na dumadaan mula sa taniman patungo sa hapag.

Kapag naapektuhan ang produksyon, maaaring maapektuhan ang suplay. Kapag nagbago ang suplay, maaaring magbago ang presyo. Kapag nahirapan ang magsasaka, maaaring maapektuhan ang kabuhayan ng kaniyang pamilya. At kapag patuloy na humina ang kakayahan ng isang komunidad na gumawa ng pagkain, hindi lamang ang bukid ang nawawalan.

Pati ang mga komunidad na umaasa rito.

Kaya ang agrikultura ay hindi isang usaping para lamang sa mga nasa bukid.

Ang bawat taong kumakain ay may kaugnayan sa agrikultura.

๐——๐—ถ๐˜๐—ผ ๐—ป๐—ฎ๐—ด๐—ถ๐—ด๐—ถ๐—ป๐—ด ๐—ธ๐˜‚๐—น๐˜๐˜‚๐—ฟ๐—ฎ ๐—ฎ๐—ป๐—ด ๐—ฎ๐—ป๐—ถ

Ngunit may isa pang bagay na hindi natin inilalagay sa timbangan.
Kultura.

Ang paraan ng isang lipunan sa pagtatanim ay maaaring makaapekto sa paraan nito ng pagkain. Ang mga produktong kayang palaguin ng isang lugar ay nagiging bahagi ng mga lutuing ipinapasa sa pamilya. Ang mga gawain sa panahon ng pagtatanim at pag-aani ay nagiging bahagi ng buhay ng komunidad. At ang kaalamang natutuhan sa bukid ay naipapasa mula sa isang henerasyon patungo sa susunod.

Sa Pilipinas, maraming pagkaing pamilyar sa atin ang may ugat sa agrikulturaโ€”palay, niyog, mais, saging, kamote, mangga at napakarami pang iba.

Hindi lamang natin sila kinakain.

May mga kuwentong nakalakip sa kanila.

May mga pamilyang umaasa sa kanilang produksyon. May mga pamayanang nakikilala dahil sa kanilang mga produkto. May mga tradisyong nabubuhay dahil may mga taong patuloy na gumagawa at nagtatanim.

Kaya ang agrikultura ay hindi lamang lumilikha ng pagkain.

Lumilikha rin ito ng mga kaugaliang nagiging bahagi ng ating pagkakakilanlan.

Dito nagkakaroon ng bagong kahulugan ang AgriKultura.

Hindi lamang agri na nagbibigay ng ani, kundi kultura na nabubuo sa paligid ng ani.

๐—ก๐—ด๐˜‚๐—ป๐—ถ๐˜ ๐˜€๐—ถ๐—ป๐—ผ ๐—ฎ๐—ป๐—ด ๐—บ๐—ฎ๐—ด๐˜๐—ฎ๐˜๐—ฎ๐—ป๐—ถ๐—บ ๐—ฏ๐˜‚๐—ธ๐—ฎ๐˜€?

Kung may isang tanong na kailangang harapin ng agrikultura, marahil ito iyon: Sino ang magtatanim para sa susunod na henerasyon?

Sapagkat hindi lamang lupa ang kailangang mapanatili.

Kailangang mapanatili ang kaalaman.

Kailangang may mga taong handang matuto at magpatuloy sa produksyon. Kailangang may sistemang makatutulong sa kanila na harapin ang pabago-bagong panahon, gastusin sa produksyon, teknolohiya, pamilihan, at iba pang hamon ng pagsasaka.

Kasabay nito, kailangang alagaan ang mismong batayan ng produksyonโ€”ang lupa at tubig.

Hindi maaaring patuloy lamang tayong kumuha nang hindi nagtatanong kung ano ang iniiwan natin. Ang pagkaubos ng sustansiya ng lupa, pagkasira ng mga likas na tirahan, polusyon sa tubig, at mga epekto ng pagbabago ng klima ay hindi lamang mga usaping pangkapaligiran. May direktang kaugnayan ang mga ito sa kakayahan nating makagawa ng pagkain.

Ang tanong, kung gayon, ay hindi lamang kung gaano karami ang kaya nating anihin ngayon.

Kundi kung may kaya pa bang anihin bukas.

๐—”๐—ป๐—ด ๐—ต๐—ถ๐—ป๐—ฑ๐—ถ ๐—น๐˜‚๐—บ๐—ฎ๐—ธ๐—ถ ๐˜€๐—ฎ ๐—ฝ๐—ฎ๐—บ๐—ถ๐—น๐—ถ๐—ต๐—ฎ๐—ป

Sa susunod na mamili tayo ng gulay, marahil ay mapapansin natin kung gaano kadaling isipin na ang pagkain ay basta naroon.

Ngunit walang kamatis na tumutubo sa palengke.

Walang palay na hinog sa loob ng sako.

Walang ani na nagsisimula sa presyo.

Bago ito naging produktong mabibili, naging bahagi muna ito ng isang lupang kailangang alagaan, isang sistemang kailangang patakbuhin, at isang magsasakang kailangang magtanim.

At marahil iyon ang bahaging pinakamadalas nating makalimutan: ang pagkain ay hindi nagsisimula sa pamilihan.

Nagsisimula ito sa produksyon.

Sa lupa.

Sa tubig.

Sa panahon.

Sa kaalaman.

Sa paggawa.

Sa mga taong pinipiling magtanim kahit hindi nila kayang tiyakin kung ano ang magiging bunga.

Iyon ang agrikultura.

At iyon din ang AgriKulturaโ€”ang kuwentong hindi nakikita sa presyo, ngunit naroon sa bawat produktong binibili natin.

Sapagkat ang mga bagay na nasa ating palengke ay hindi doon lumalaki.

Lumalaki sila sa lupa.

ni | Arriane Manalo
paglalapat ni | Precious Jennyca Abad

๐—Ÿ๐—ข๐—ข๐—ž | The CBSUA-Sipocot community gathered at the CBSUA Cultural Hall on September 21, 2026, for the annual visitation ...
21/09/2026

๐—Ÿ๐—ข๐—ข๐—ž | The CBSUA-Sipocot community gathered at the CBSUA Cultural Hall on September 21, 2026, for the annual visitation of the Image of Our Lady of Peรฑafrancia, a meaningful day-long observance organized by the Office of Student Affairs and Services (OSAS) โ€“ Multi-Faith Unit.

The visitation began at 7:30 AM with the Arrival and Welcome Prayer, followed by the Preparation of the Eucharistic Celebration from 8:00 AM to 9:00 AM. The solemn Thanksgiving Mass was held from 9:00 AM to 10:00 AM, bringing together students, faculty, and staff in prayer, reflection, and thanksgiving.

Veneration unfolded across the university community, drawing together faculty, staff, and students from various colleges, student organizations, and the high school. The observance concluded with a brief, solemn ceremonyโ€”marked by final prayers, silent reflection, and heartfelt thanksgivingโ€”before the Image departed, escorted by ROTC officers and university employees.

Through this gathering, members of the CBSUA-Sipocot community came together in faith and fellowship to welcome the Image of Our Lady of Peรฑafrancia and honor the significance of her visit to the campus, uniting the university community through prayer, gratitude, and devotion. The Mass and the dayโ€™s observance provided an opportunity to express gratitude for the blessings received and to seek continued guidance and strength in the journey ahead.

via | Ella Mae Aycocho, Daryl Arellaga
photos by | Ivan Jerome Saltiban

โ€Ž๐—ง๐—œ๐—ก๐—š๐—ก๐—”๐—ก | Bilang pakikiisa sa panawagan ng ๐—–๐—ผ๐—น๐—น๐—ฒ๐—ด๐—ฒ ๐—˜๐—ฑ๐—ถ๐˜๐—ผ๐—ฟ๐˜€ ๐—š๐˜‚๐—ถ๐—น๐—ฑ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฃ๐—ต๐—ถ๐—น๐—ถ๐—ฝ๐—ฝ๐—ถ๐—ป๐—ฒ๐˜€ (๐—–๐—˜๐—š๐—ฃ)โ€“๐—•๐—ถ๐—ฐ๐—ผ๐—น, nakikibahagi ang ๐—ง๐—ต๐—ฒ ...
21/09/2026

โ€Ž๐—ง๐—œ๐—ก๐—š๐—ก๐—”๐—ก | Bilang pakikiisa sa panawagan ng ๐—–๐—ผ๐—น๐—น๐—ฒ๐—ด๐—ฒ ๐—˜๐—ฑ๐—ถ๐˜๐—ผ๐—ฟ๐˜€ ๐—š๐˜‚๐—ถ๐—น๐—ฑ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฃ๐—ต๐—ถ๐—น๐—ถ๐—ฝ๐—ฝ๐—ถ๐—ป๐—ฒ๐˜€ (๐—–๐—˜๐—š๐—ฃ)โ€“๐—•๐—ถ๐—ฐ๐—ผ๐—น, nakikibahagi ang ๐—ง๐—ต๐—ฒ ๐—–๐—ผ๐—น๐—น๐—ฒ๐—ด๐—ฒ ๐—”๐—ฟ๐˜๐—ถ๐˜€๐—ฎ๐—ป๐˜€ ๐—•๐˜‚๐—น๐—น๐—ฒ๐˜๐—ถ๐—ป sa pagbalik-tanaw sa ika-54 na anibersaryo ng deklarasyon ng Batas Militar ngayong Setyembre 21.
โ€Ž
โ€ŽMay mga kabanata ng kasaysayan na hindi kumukupas sa paglipas ng panahon. Sa likod ng bawat pahina ay mga tinig na pinatahimik, mga salaysay na sinupil, at mga katotohanang ipinaglaban upang manatiling buhay sa alaala ng bayan.
โ€Ž
โ€ŽAng paggunita ay hindi simpleng pagbabalik-tanaw. Ito ay paninindigang ang kasaysayan ay dapat mabasa nang buo, marinig nang malaya, at maalala nang walang pagtatakip.
โ€Ž
โ€Ž๐˜๐˜ถ๐˜ธ๐˜ข๐˜จ ๐˜ฉ๐˜ข๐˜บ๐˜ข๐˜ข๐˜ฏ๐˜จ ๐˜ข๐˜ฏ๐˜จ ๐˜ฌ๐˜ข๐˜ต๐˜ข๐˜ฉ๐˜ช๐˜ฎ๐˜ช๐˜ฌ๐˜ข๐˜ฏ ๐˜ข๐˜ฏ๐˜จ ๐˜ฎ๐˜ข๐˜จ๐˜ช๐˜ฏ๐˜จ ๐˜ฉ๐˜ถ๐˜ญ๐˜ช๐˜ฏ๐˜จ ๐˜ฑ๐˜ข๐˜ฉ๐˜ช๐˜ฏ๐˜ข ๐˜ฏ๐˜จ ๐˜ฌ๐˜ข๐˜ด๐˜ข๐˜บ๐˜ด๐˜ข๐˜บ๐˜ข๐˜ฏ. ๐˜—๐˜ข๐˜ฏ๐˜ข๐˜ต๐˜ช๐˜ญ๐˜ช๐˜ฉ๐˜ช๐˜ฏ๐˜จ ๐˜ฃ๐˜ถ๐˜ฉ๐˜ข๐˜บ ๐˜ข๐˜ฏ๐˜จ ๐˜ข๐˜ญ๐˜ข๐˜ข๐˜ญ๐˜ข, ๐˜ช๐˜ญ๐˜ข๐˜ฏ๐˜ต๐˜ข๐˜ฅ ๐˜ข๐˜ฏ๐˜จ ๐˜ฌ๐˜ข๐˜ต๐˜ฐ๐˜ต๐˜ฐ๐˜ฉ๐˜ข๐˜ฏ๐˜ข๐˜ฏ, ๐˜ข๐˜ต ๐˜ช๐˜ฑ๐˜ข๐˜จ๐˜ญ๐˜ข๐˜ฃ๐˜ข๐˜ฏ ๐˜ข๐˜ฏ๐˜จ ๐˜ฌ๐˜ข๐˜ญ๐˜ข๐˜บ๐˜ข๐˜ข๐˜ฏ๐˜จ ๐˜ฎ๐˜ข๐˜จ๐˜ด๐˜ถ๐˜ญ๐˜ข๐˜ต ๐˜ข๐˜ต ๐˜ฎ๐˜ข๐˜จ๐˜ด๐˜ข๐˜ญ๐˜ช๐˜ต๐˜ข.

  | ๐—ง๐—ต๐—ฒ ๐—š๐—ผ๐—น๐—ฑ๐—ฒ๐—ป ๐—”๐—ด๐—ฒ ๐—ช๐—ฎ๐˜€ ๐—ฃ๐—ฎ๐—ถ๐—ป๐˜๐—ฒ๐—ฑ ๐—ฅ๐—ฒ๐—ฑ: ๐——๐—ถ๐˜€๐˜€๐—ฒ๐—ฐ๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐— ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฎ๐—น ๐—Ÿ๐—ฎ๐˜„ ๐—ฃ๐—ฟ๐—ผ๐—ฝ๐—ฎ๐—ด๐—ฎ๐—ป๐—ฑ๐—ฎIt was never goldenโ€”it was painted that way. Fo...
21/09/2026

| ๐—ง๐—ต๐—ฒ ๐—š๐—ผ๐—น๐—ฑ๐—ฒ๐—ป ๐—”๐—ด๐—ฒ ๐—ช๐—ฎ๐˜€ ๐—ฃ๐—ฎ๐—ถ๐—ป๐˜๐—ฒ๐—ฑ ๐—ฅ๐—ฒ๐—ฑ: ๐——๐—ถ๐˜€๐˜€๐—ฒ๐—ฐ๐˜๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ ๐— ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฎ๐—น ๐—Ÿ๐—ฎ๐˜„ ๐—ฃ๐—ฟ๐—ผ๐—ฝ๐—ฎ๐—ด๐—ฎ๐—ป๐—ฑ๐—ฎ

It was never goldenโ€”it was painted that way.

For decades, the era of Ferdinand Marcos Sr. has been remembered by some as a โ€œGolden Ageโ€โ€”a period associated with discipline, infrastructure, economic development, and order. Images of highways, government buildings, large-scale projects, and an apparently disciplined society have contributed to this narrative. But these images present only one part of the story.

Behind the polished image of the โ€œNew Societyโ€ were censorship, political repression, arbitrary arrests, torture, killings, enforced disappearances, and restrictions on civil liberties. Through control of the media and the dissemination of government narratives, the Marcos Sr. administration was able to shape how Filipinos received information about the country. To examine Martial Law, therefore, is not simply to ask what was built during the period. It is also necessary to ask what was suppressed, who suffered, and whose experiences were left out of the official narrative.

๐Ÿฎ๐Ÿฌ ๐—ฌ๐—ฒ๐—ฎ๐—ฟ๐˜€ ๐—ข๐—ณ ๐—ข๐—ป๐—ฒ-๐— ๐—ฎ๐—ป ๐—ฅ๐˜‚๐—น๐—ฒ

Ferdinand E. Marcos Sr. served as president of the Philippines from 1965 until 1986. On September 21, 1972, he signed Proclamation No. 1081, placing the Philippines under Martial Law. The proclamation was publicly announced on September 23, 1972. Martial Law formally ended in 1981, but Marcos Sr. continued to exercise extensive authoritarian powers until his government was removed from power during the 1986 People Power Revolution.

Proclamation No. 1081 cited threats to national security, including armed rebellion, communist insurgency, violence, and disorder, as justification for declaring Martial Law. The document specifically referred to the Communist Party of the Philippines, the New People's Army, and other armed threats facing the government at the time. These conflicts were part of the political and security situation of the Philippines in the early 1970s.

However, the declaration's stated justification must also be examined alongside what happened after it was imposed. The years that followed were marked by restrictions on civil liberties, military arrests, censorship, and documented human-rights violations. Understanding Martial Law therefore requires looking at both the government's stated reasons for declaring it and the consequences of the system that followed.

๐—ง๐—ต๐—ฒ ๐—ช๐—ต๐˜† ๐—•๐—ฒ๐—ต๐—ถ๐—ป๐—ฑ ๐Ÿญ๐Ÿฌ๐Ÿด๐Ÿญ

In Proclamation No. 1081, Marcos Sr. described the country as facing serious threats from armed groups and widespread violence. The proclamation cited communist insurgency, rebellion, bombings, assassinations, and other forms of disorder as reasons for placing the country under Martial Law. It also referred to the Moro rebellion and argued that previous government measures had failed to contain the threats.

These circumstances provide important context for understanding why Marcos Sr. claimed Martial Law was necessary. At the same time, understanding the government's justification does not mean overlooking the consequences of the policies implemented under Martial Law. The extraordinary powers granted to the executive and military were subsequently used in ways that affected journalists, activists, opposition figures, students, workers, and ordinary civilians.
The historical question is therefore not only why Martial Law was declared, but also how those extraordinary powers were exercised and what happened to Filipinos who challenged or became victims of the regime.

๐—ง๐˜‚๐—ฟ๐—ป๐—ถ๐—ป๐—ด ๐—ข๐—ณ๐—ณ ๐—ง๐—ต๐—ฒ ๐—ง๐—ฟ๐˜‚๐˜๐—ต

One of the most significant features of Martial Law was the restriction of the press.
Following the declaration, major newspapers, radio stations, and television networks were shut down or placed under government control. Independent reporting became severely restricted, while media organizations permitted to operate were subject to censorship and government influence.

The shutdown of media outlets made it more difficult for Filipinos to independently verify information about arrests, protests, military operations, and human-rights abuses. When journalists cannot freely investigate or criticize those in power, the public's ability to understand events is also limited.
This was an important component of the Marcos Sr. government's information environment. Propaganda did not necessarily require every statement to be fabricated. Controlling which information could be published, which voices could be heard, and which events could be discussed was itself a way of shaping the public narrative.

๐—–๐—ผ๐˜‚๐—ป๐˜๐—ถ๐—ป๐—ด ๐—ง๐—ต๐—ฒ ๐—–๐—ผ๐˜€๐˜

Behind every statistic on Martial Law was a person whose life was affected. Human-rights organizations and historical institutions have documented thousands of cases of arbitrary detention, torture, killings, and enforced disappearances during the Marcos Sr. regime.

Estimates commonly cited in historical discussions include more than 3,000 people killed, hundreds who disappeared, and tens of thousands who experienced various forms of human-rights violations. Different institutions may use different methodologies and time periods when counting victims, which is why figures should always be accompanied by their source and definition.
The Philippine government itself eventually established a formal mechanism for recognizing victims. Republic Act No. 10368, or the Human Rights Victims Reparation and Recognition Act of 2013, created the Human Rights Victims' Claims Board and provided a legal framework for recognizing and compensating victims of human-rights violations committed during the Marcos regime.

These records demonstrate that the abuses of Martial Law were not simply stories passed down through political families or competing memories. They were serious enough to become the subject of a formal government recognition and reparation process.

๐—Ÿ๐—ถ๐—น๐—ถ๐—ผ๐˜€๐—ฎ ๐—›๐—ถ๐—น๐—ฎ๐—ผ: ๐—” ๐—ก๐—ฎ๐—บ๐—ฒ ๐—•๐—ฒ๐—ต๐—ถ๐—ป๐—ฑ ๐—ง๐—ต๐—ฒ ๐—ก๐˜‚๐—บ๐—ฏ๐—ฒ๐—ฟ๐˜€

One of the victims remembered from the Martial Law period is Liliosa Hilao, a 23-year-old student activist who died while in detention in 1973. Her case became one of the early and widely documented examples associated with allegations of torture and abuse during the Marcos Sr. regime.
Accounts of Hilao's death have included the official explanation that she died after drinking muriatic acid. However, reports concerning her postmortem examination described multiple injuries and physical findings that raised serious questions about the circumstances surrounding her death. These included bruising, injuries to her body, marks on her wrists, and other signs that were inconsistent with a simple account of su***de.

Hilao's story places a human face on the statistics of Martial Law. She was not merely a number in a list of victims. She was a 23-year-old student whose death became part of the historical record of abuses committed during the period.

๐Ÿญ๐Ÿญ,๐Ÿญ๐Ÿฌ๐Ÿฏ ๐—ข๐˜‚๐˜ ๐—ข๐—ณ ๐Ÿณ๐Ÿฑ,๐Ÿณ๐Ÿฏ๐Ÿฌ

The recognition of Martial Law victims eventually became part of Philippine law. Under Republic Act No. 10368, the Human Rights Victims' Claims Board was tasked with receiving and evaluating claims from individuals who alleged that they had suffered human-rights violations during the Marcos Sr. regime.

The board recognized 11,103 victims as eligible for financial assistance out of more than 75,000 claimants. Compensation was determined through a point system based on the severity and circumstances of the violations. Victims who were killed or forcibly disappeared were among those assigned the highest number of points under the system.

The figures are significant because they show the scale of the claims brought before a formal government institution. They also demonstrate why discussions about Martial Law cannot be reduced solely to political disagreements between supporters and critics of the Marcos family.

๐—œ๐˜ ๐—ช๐—ฎ๐˜€ ๐—ก๐—ฒ๐˜ƒ๐—ฒ๐—ฟ ๐—š๐—ผ๐—น๐—ฑ๐—ฒ๐—ป

The โ€œGolden Ageโ€ narrative often emphasizes the infrastructure projects constructed during the Marcos Sr. administration. Major roads, bridges, government buildings, and other projects were indeed built during those years. However, infrastructure is only one measure of a country's economic condition.
The economic record of the Marcos Sr. years also includes substantial growth in external debt. According to data presented by the Martial Law Museum, Philippine external debt increased from approximately $0.36 billion in 1961 to $28.26 billion in 1986. The country's economic situation also deteriorated significantly toward the end of the Marcos Sr. administration, culminating in the economic and political crisis of the early 1980s.

This does not mean that every economic indicator moved in the same direction throughout the entire period, nor does it mean that no development occurred. Rather, it shows why the economic history of the Marcos Sr. era cannot be accurately summarized through infrastructure projects alone. Development, debt, poverty, wages, employment, and the broader economic conditions experienced by ordinary Filipinos all form part of the picture.

A completed building can be photographed and preserved as a symbol of development. The economic costs associated with building it, however, may be less visible. This is why examining the broader historical record matters when evaluating claims about a supposed โ€œGolden Age.โ€

๐—•๐—ฒ๐˜†๐—ผ๐—ป๐—ฑ ๐—ง๐—ต๐—ฒ ๐—ฃ๐—ฟ๐—ผ๐—ฝ๐—ฎ๐—ด๐—ฎ๐—ป๐—ฑ๐—ฎ

Propaganda becomes powerful not only by creating false stories, but also by determining which stories receive attention. A photograph of a completed infrastructure project may be authentic. A family may genuinely remember experiencing economic improvement during the Marcos Sr. years. Some Filipinos may also remember the period as one of greater order or discipline.
At the same time, survivors can truthfully remember being arrested, detained, or tortured. Families can remember relatives who disappeared. Journalists can remember the closure of their publications. Human-rights records can document killings and other abuses.

These experiences do not become mutually exclusive simply because they tell different stories about the same period. The problem begins when one version of history is presented as the complete story while the experiences of victims and the documentary record are dismissed or ignored.

The history of Martial Law should therefore be examined through multiple sources: government documents, court records, human-rights documentation, economic data, survivor testimonies, historical research, and the accounts of victims and their families.

๐—ฅ๐—ฒ๐—บ๐—ฒ๐—บ๐—ฏ๐—ฒ๐—ฟ๐—ถ๐—ป๐—ด ๐—ง๐—ต๐—ฒ ๐—ฅ๐—ฒ๐—ฐ๐—ผ๐—ฟ๐—ฑ

Discussions about Ferdinand Marcos Sr. and Martial Law remain deeply contested in Philippine society. People continue to have different interpretations of his administration, its accomplishments, and its failures. Historical disagreement, however, should not require ignoring documented events.

Proclamation No. 1081 exists. The media shutdowns happened. Human-rights violations were documented. Victims were formally recognized by the Philippine government. Compensation was provided under a law specifically created for victims of abuses during the Marcos regime.
These records provide a foundation for examining the period beyond political slogans.

Remembering Martial Law does not require Filipinos to remember every aspect of the period in exactly the same way. It requires a willingness to examine evidence, listen to survivors, recognize victims, and question narratives presented as unquestionable truth.

The legacy of Ferdinand Marcos Sr. includes infrastructure and political achievements cited by his supporters, but it also includes authoritarian rule, censorship, and documented human-rights violations. Leaving any of these elements out creates an incomplete picture of the period.
The story of Martial Law should therefore not be reduced to a single photograph, a single statistic, or a single political narrative.
Because when history is reduced to propaganda, the people who suffered can disappear from the story.

NEVER AGAIN. NEVER FORGET.

via | Joy Cabaltea
pubmat by | Ian Anthony Abejero

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