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English

officiate

Tagalog

Talahuluganan

Last Update: 2014-03-30
Usage Frequency: 1
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Reference: Wikipedia

English

officials

Tagalog

Talahuluganan

Last Update: 2013-08-29
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English

Tagalog meaning of demand of officiency

Tagalog

Tagalog na kahulugan ng demand ng officiency

Last Update: 2016-06-14
Subject: General
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English

(1) Nearly five hundred years ago the Celestially August, the Son of Heaven, Yong-Lo, of the “Illustrious” or Ming dynasty, commanded the worthy official Kouan-Yu that he should have a bell made of such size that the sound thereof might be heard for one hundred li. And he further ordained that the voice of the bell should be strengthened with brass, and deepened with gold, and sweetened with silver; and that the face and the great lips of it should be graven with blessed sayings from the sacred books, and that it should be suspended in the centre of the imperial capital to sound through all the many-coloured ways of the City of Pe-King. (2) Therefore the worthy mandarin Kouan-Yu assembled the master-moulders and the renowned bellsmiths of the empire, and all men of great repute and cunning in foundry work; and they measured the materials for the alloy, and treated them skilfully, and prepared the moulds, the fires, the instruments, and the monstrous melting-pot for fusing the metal. And they laboured exceedingly, like giants neglecting only rest and sleep and the comforts of life; toiling both night and day in obedience to Kouan-Yu, and striving in all things to do the behest of the Son of Heaven. (3) But when the metal had been cast, and the earthen mould separated from the glowing casting, it was discovered that, despite their great labour and ceaseless care, the result was void of worth; for the metals had rebelled one against the other—the gold had scorned alliance with the brass, the silver would not mingle with the molten iron. Therefore the moulds had to be once more prepared, and the fires rekindled, and the metal remelted, and all the work tediously and toilsomely repeated. The Son of Heaven heard and was angry, but spake nothing. (4) A second time the bell was cast, and the result was even worse. Still the metals obstinately refused to blend one with the other; and there was no uniformity in the bell, and the sides of it were cracked and fissured, and the lips of it were slagged and split asunder; so that all the labour had to be repeated even a third time, to the great dismay of Kouan-Yu. And when the Son of Heaven heard these things, he was angrier than before; and sent his messenger to Kouan-Yu with a letter, written upon lemon-coloured silk and sealed with the seal of the dragon, containing these words: (5) “From the Mighty Young-Lo, the Sublime Tait-Sung, the Celestial and August, whose reign is called ‘Ming,’ to Kouan-Yu the Fuh-yin: Twice thou hast betrayed the trust we have deigned graciously to place in thee; if thou fail a third time in fulfilling our command, thy head shall be severed from thy neck. Tremble, and obey!” (6) Now, Kouan-Yu had a daughter of dazzling loveliness whose name—Ko-Ngai—was ever in the mouths of poets, and whose heart was even more beautiful than her face. Ko-Ngai loved her father with such love that she had refused a hundred worthy suitors rather than make his home desolate by her absence; and when she had seen the awful yellow missive, sealed with the Dragon-Seal, she fainted away with fear for her father’s sake. And when her senses and her strength returned to her, she could not rest or sleep for thinking of her parent’s danger, until she had secretly sold some of her jewels, and with the money so obtained had hastened to an astrologer, and paid him a great price to advise her by what means her father might be saved from the peril impending over him. So the astrologer made observations of the heavens, and marked the aspect of the Silver Stream (which we call the Milky Way), and examined the signs of the Zodiac—the Hwang-tao, or Yellow Road—and consulted the table of the Five Hin, or Principles of the Universe, and the mystical books of the alchemists. And after a long silence, he made answer to her, saying: “Gold and brass will never meet in wedlock, silver and iron never will embrace, until the flesh of a maiden be melted in the crucible; until the blood of a virgin be mixed with the metals in their fusion.” So Ko-Ngai returned home sorrowful at heart; but she kept secret all that she had heard, and told no one what she had done. (7) At last came the awful day when the third and last effort to cast the great bell was to be made; and Ko-Ngai, together with her waiting-woman, accompanied her father to the foundry, and they took their places upon a platform overlooking the toiling of the moulders and the lava of liquefied metal. All the workmen wrought at their tasks in silence; there was no sound heard but the muttering of the fires. And the muttering deepened into a roar like the roar of typhoons approaching, and the blood-red lake of metal slowly brightened like the vermilion of a sunrise, and the vermilion was transmuted into a radiant glow of gold, and the gold whitened blindingly, like the silver face of a full moon. Then the workers ceased to feed the raving flame, and all fixed their eyes upon the eyes of Kouan-Yu; and Kouan-Yu prepared to give the signal to cast. (8) But ere ever he lifted his finger, a cry caused him to turn his head and all heard the voice of Ko-Ngai sounding sharply sweet as a bird’s song above the great thunder of the fires—“For thy sake, O my father!” And even as she cried, she leaped into the white flood of metal; and the lava of the furnace roared to receive her, and spattered monstrous flakes of flame to the roof, and burst over the verge of the earthen crater, and cast up a whirling fountain of many-coloured fires, and subsided quakingly, with lightnings and with thunders and with mutterings. (9) Then the father of Ko-Ngai, wild with his grief, would have leaped in after her, but that strong men held him back and kept firm grasp upon him until he had fainted away, and they could bear him like one dead to his home. And the serving-woman of Ko-Ngai, dizzy and speechless for pain, stood before the furnace, still holding in her hands a shoe, a tiny, dainty shoe, with embroidery of pearls and flowers—the shoe of her beautiful mistress that was. For she had sought to grasp Ko-Ngai by the foot as she leaped, but had only been able to clutch the shoe, and the pretty shoe came off in her hand; and she continued to stare at it like one gone mad. (10) But in spite of all these things, the command of the Celestial and August had to be obeyed, and the work of the moulders to be finished, hopeless as the result might be. Yet the glow of the metal seemed purer and whiter than before; and there was no sign of the beautiful body that had been entombed therein. So the ponderous casting was made; and lo! when the metal had become cool, it was found that the bell was beautiful to look upon and perfect in form, and wonderful in colour above all other bells. Nor was there any trace found of the body of Ko-Ngai; for it had been totally absorbed by the precious alloy, and blended with the well-blended brass and gold, with the intermingling of the silver and the iron. And when they sounded the bell, its tones were found to be deeper and mellower and mightier than the tones of any other bell, reaching even beyond the distance of one hundred li, like a pealing of summer thunder; and yet also like some vast voice uttering a name, a woman’s name, the name of Ko-Ngai. And still, between each mighty stroke there is a long low moaning heard; and ever the moaning ends with a sound of sobbing and of complaining, as though a weeping woman should murmur, “Hiai!” And still, when the people hear that great golden moan they keep silence, but when the sharp, sweet shuddering comes in the air, and the sobbing of “Hiai!” then, indeed, do all the Chinese mothers in all the many-coloured ways of Pe-King whisper to their little ones: “Listen! that is Ko-Ngai crying for her shoe! That is Ko-Ngai calling for her shoe!”

Tagalog

kuwento ng ang kaluluwa ng mahusay na kampanilya

Last Update: 2016-04-14
Subject: General
Usage Frequency: 1
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4. Training of Bali Dance  Bali dancers learn the craft from their mothers as soon as they are born. In the womb, they are played the Balinese music and are taught to dance with their hands before they can walk. Official training as a Bali dancer starts as young as seven. In Balinese dance the movement is closely associated with the rhythms produced by gamelan, a musical ensemble specific to Java and Bali.

Tagalog

4. Pagsasanay ng Bali Dance  Bali dancers malaman ang mga bapor mula sa kanilang mga ina sa lalong madaling bilang sila ay ipinanganak. Sa bahay-bata, sila ay nag-play ang Balinese musika at ay tinuturuan sa sayaw sa kanilang mga kamay bago sila lumakad. Official pagsasanay bilang isang Bali mananayaw ay nagsisimula bilang kabataan bilang pitong. Sa Balinese dance ang kilusan ay malapit na nauugnay sa ang rhythms na ginawa ng gamelan, isang musical ensemble tiyak sa Java at Bali.

Last Update: 2016-02-11
Subject: General
Usage Frequency: 1
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English

Sophocles was an ancient Greek poet and one of three ancient Greek tragedians whose plays have survived. His plays belonged to the period after Aeschylus and earlier of Euripides. Based on the information provided by Suda, a 10th century encyclopedia, Sophocles wrote 123 plays during his lifetime, out of which only seven have survived in a complete form. These plays are Ajax, Antigone, Trachinian Women, Oedipus the King, Electra, Philoctetes and Oedipus at Colonus. It was believed that he remained the most celebrated playwright in the dramatic competitions of the city-state of Athens held during the religious festivals of the Lenaea and the Dionysia. Sophocles participated in thirty competitions, of which he won 24 and never went below second place in the rest. Among his plays, the two most famous tragedies, Oedipus and Antigone are generally known as the Theban plays, even though each play belonged to a part of a different tetralogy. Sophocles greatly influenced the drama. His main contribution was the addition of third actor which reduced the importance of the chorus in the presentation of the plot. A crater on the surface of Mercury has been after this ace Greek poet and playwright. Sophocles Childhood and Life Sophocles was the son of Sophilus, who was a rich member of the rural deme (small community) of Colonus Hippius. Sophocles was said to have been born in Attica. It is said that he was born few years before the Battle of Marathon in 490 BC, which is probably around 497/6 BC. Sophocles received his first artistic achievement in 468 BC, when he won first prize in the Dionysia theatre competition over the reigning master of Athenian drama, Aeschylus. According to Greek historian Plutarch, this victory was quite unusual. Unlike the usual custom of choosing judges by lot, the archon asked Cimon and the other strategoi present to decide the victor of the contest. According to him after being defeated, Aeschylus left for Sicily. “Triptolemus” was one amongst the plays that Sophocles presented at this festival. When Sophocles was sixteen, he was chosen to lead the paean, a choral chant to a God, celebrating the Greek victory over the Persians at the Battle of Salamis. He was one of the ten strategoi, high executive officials that commanded the armed forces and was the junior colleague of Pericles. In the beginning of his career, Sophocles received patronage from the politician Cimon. Even when Cimon was ostracized by Pericles (Cimon's rival) in 461 BC, Sophocles received no harm. In 443/ 442 he became one of the Hellenotamiai, or treasurers of Athena, and had the role to assist managing the finances of the city during the political ascendancy of Pericles. Based on the accounts of the Vita Sophoclis, he served as a general in the Athenian campaign against Samos in 441 BC. It was believed that Sophocles received this post because of his writing of Antigone. In 420 BC, when Asclepius was introduced to Athens, he welcomed it and set up an altar for the image of deity at his house. In 413, Sophocles was elected one of the commissioners who reacted to the catastrophic destruction of the Athenian expeditionary force in Sicily during the Peloponnesian War. Personal Life Sophocles first married to Nicostrata, with whom he had a son named Iophon. In the later life, he had relationship with a woman of Sicyon. She bore him a son called Ariston. It was believed that he had three more sons, but there is not much information about them. Death In the winter of 406/ 405 BC, Sophocles died at the age of ninety or ninety one. Like the other famous men from the ancient history, his death also inspired many apocryphal stories. One of the stories states that he died from the strain of trying to recite a long sentence from his play, “Antigone” without pausing to take a breath. Whereas the other story suggests that he choked to death while eating grapes at the Anthesteria festival in Athens. The third story accounts that he died due to excessive happiness over winning his final victory at the City Dionysia. Works The earliest contribution of Sophocles to the drama was the introduction of the third actor which immensely reduced the role of the chorus and created better opportunities for character development and conflict between characters. Even his competitor Aeschylus, who dominated Athenian playwrights during Sophocles' early career, accepted the new idea and adopted it into his own work towards the end of his life. Aristotle gave Sophocles the credit of the introduction of skenographia, or scenery-painting. After the death of Aeschylus in 456 BC, Sophocles became the celebrated playwright in Athens. He emerged victorious in different dramatic competitions, 18 at Dionysia and 6 at Lenaea festivals. Apart from making innovations in the dramatic structure, he was also known for his deeper development of characters than the earlier playwrights. His widespread reputation helped him to get invitation from foreign rulers to attend their courts, but unlike other playwrights Aeschylus who died in Sicily, or Euripides who spent time in Macedon, he never accepted any of these invitations. Sophocles works were influential and significant for the Greek culture. Two out of his seven plays can be estimated correctly to their exact dates, which namely are “Philoctetes” (409 BC) and “Oedipus at Colonus” (401 BC, staged after his death by his grandson). From the rest of his plays, “Electra” had striking similarities to these two plays which put forwards the fact that it was written in the later part of his literary career. Again based on the stylistic characteristics of “Oedipus the King” which came in his middle period, “Ajax”, “Antigone” and “The Trachiniae” belonged to his early days. Sophocles had also written three Theban plays namely, “Oedipus the King”, “Oedipus at Colonus” and “Antigone”. All these plays described the fate of Thebes during and after the reign of King Oedipus. These plays were sometimes even published under a single cover. Sophocles had written these plays in separate festival competitions with several years of difference between them. They cannot be called trilogy because of the presence of inconsistencies among them. Apart from these, Sophocles is supposed to have written few more Theban plays such as such as “The Progeny”, which survived in fragments. The majority of his plays depicted the undercurrent of early fatalism and the offset of Socratic logic being the keystone for the long tradition of Greek tragedy.

Tagalog

Sopokles

Last Update: 2016-02-09
Subject: General
Usage Frequency: 1
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English

The culture of Lebanon and the Lebanese people emerged from various civilizations over thousands of years. It was home to the Phoenicians and was subsequently conquered and occupied by the Assyrians, the Persians, the Greeks, the Romans, the Arabs, the Crusaders, the Ottoman Turks and the French. This variety is reflected in Lebanon's diverse population, composed of different religious groups, and features in the country's festivals, musical styles, literature, cuisine of Lebanon and architecture of Lebanon. Tourism in Lebanon is popular with periods of interruption during conflict. Despite the religious and denominational diversity of the Lebanese, they “share an almost common culture”.Based on Article 11 of the Constitution of Lebanon states: "Arabic is the official national language. A law determines the cases in which the French language is to be used." The spoken Lebanese Arabic is the language used in public. Food, music, and literature are deep-rooted “in wider Mediterranean and Levantine norms”. The hilly Mediterranean Geography of Lebanon has played a role in shaping the history of Lebanon and its culture. Archaeology of Lebanon is conducted to explore the area's past.

Tagalog

correct grammar on translations The culture of Lebanon and the Lebanese people emerged from various civilizations over thousands of years. It was home to the Phoenicians and was subsequently conquered and occupied by the Assyrians, the Persians, the Greeks, the Romans, the Arabs, the Crusaders, the Ottoman Turks and the French. This variety is reflected in Lebanon's diverse population, composed of different religious groups, and features in the country's festivals, musical styles, literature, cuisine of Lebanon and architecture of Lebanon. Tourism in Lebanon is popular with periods of interruption during conflict. Despite the religious and denominational diversity of the Lebanese, they “share an almost common culture”.Based on Article 11 of the Constitution of Lebanon states: "Arabic is the official national language. A law determines the cases in which the French language is to be used." The spoken Lebanese Arabic is the language used in public. Food, music, and literature are deep-rooted “in wider Mediterranean and Levantine norms”. The hilly Mediterranean Geography of Lebanon has played a role in shaping the history of Lebanon and its culture. Archaeology of Lebanon is conducted to explore the area's past.

Last Update: 2016-01-03
Subject: General
Usage Frequency: 1
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English

Corruption among cabinet members and the endless attempts to bribe the president were the most common issues of that time where corruptions was very rampant among government officials and President Magsaysay was among the very few who resisted and had zero tolerance against corruption. The president who had zero tolerance for corruption even simple signs of not having a clean government he would put a stop on to it especially with his relatives. Like when his brother planned to start a law firm, the president refused for it will draw shady dealings for the firm will be run by the president’s brother.

Tagalog

mga isyu at kontrobersiya

Last Update: 2015-09-22
Subject: General
Usage Frequency: 1
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English

Jamaican culture represents a combination of cultures that have inhabited the Greater Antilles island, Jamaica. The original Taino Settlers, followed by their Spanish conquerors (who were in turn were conquered by the British), all made major contributions. However, it is the blacks and slaves who became the dominant cultural force as they suffered and resisted the harsh conditions of forced labour. After the abolition of slavery, Chinese and Indian migrants were transported to the island as indentured workers, bringing with them ideas from the Far East. The official local language is English, with a local dialect called Patois (pronounced 'patwa') being spoken by some residents.

Tagalog

kultura ng mga jamaica

Last Update: 2015-08-12
Subject: General
Usage Frequency: 1
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English

To salute all company officials, superiors in the agency, ranking public officials and officers of the Philippine National Police.

Tagalog

sumaludo o magbigay pugay sa lahat ng mga opisyal ng kumpanya, nakatataas sa ahensiya, sa mga opisyal ng goberno at mga opisyal ng PNP.

Last Update: 2015-05-26
Subject: General
Usage Frequency: 1
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English

Official language

Tagalog

Opisyal na wika

Last Update: 2015-02-24
Usage Frequency: 3
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English

Goryeo, also known as Koryŏ (Hangul: 고려; hanja: 高麗; Korean pronunciation: [koɾjʌ]; 918–1392), was a Korean dynasty established in 918 by King Taejo. This kingdom later gave name to the modern exonym "Korea".[1] It united the Later Three Kingdoms in 936 and ruled most of the Korean peninsula until it was removed by the leader of the Joseon dynasty in 1392. The Goryeo dynasty expanded its borders to present-day Wonsan in the north-east (936–943) and the Amnok River (993) and finally almost the whole of the Korean peninsula (1374). Two of this period's most notable products are Goryeo celadon pottery and the Tripitaka Koreana — the Buddhist scriptures (Tripitaka) carved onto roughly 80,000 woodblocks and stored, and still in, Haeinsa. Subjects and officials of the Goryeo dynasty also created the world's first metal-based movable type in 1234; the oldest surviving movable metal type book, the Jikji, was made in 1377. In 668, Silla conquered Baekje and Goguryeo with alliance of Tang Dynasty, but by the late 9th century it was tottering, its monarchs being unimaginative and pressed by the power of powerful statesmen. Many robbers and outlaws agitated and in 900 Gyeon Hwon revolted from Silla control in the Jeolla region as Hubaekje and next year Gung Ye revolted from the northern regions as Hugoguryeo (Taebong). A son of a regional lord, Wang Geon went into Hugoguryeo as a general. Hugoguryeo fell when Wang Geon revolted and killed Gung Ye in 918; Silla was overpowered by Goryeo and Hubaekje and surrendered to Goryeo in 935. In 936 Hubaekje surrendered and Goryeo started an unbroken dynasty that ruled Korea for 474 years. By the 14th century Goryeo had lost much of its power under Yuan Dynasty influences. Although King Gongmin managed to free his kingdom from the Mongol influence, the Goryeo general Yi Seonggye revolted and overthrew the last king of Goryeo, King Gongyang in 1392. Gongyang was killed in 1394.

Tagalog

QUERY LENGTH LIMIT EXCEDEED. MAX ALLOWED QUERY : 500 CHARS

Last Update: 2015-01-28
Subject: History
Usage Frequency: 1
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English

There are 56 officially recognized ethnic groups in China. In terms of numbers however, Han Chinese is by far the largest group.[3] Throughout history, many groups have merged into neighboring ethnicities or disappeared. At the same time, many within the Han identity have maintained distinct linguistic and regional cultural traditions. The term Zhonghua Minzu has been used to describe the notion of Chinese nationalism in general.[citation needed] Much of the traditional identity within the community has to do with distinguishing the family name.

Tagalog

QUERY LENGTH LIMIT EXCEDEED. MAX ALLOWED QUERY : 500 CHARS

Last Update: 2015-01-23
Subject: General
Usage Frequency: 1
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The culture of Thailand incorporates cultural beliefs and characteristics indigenous to the area known as modern-day Thailand coupled with much influence from ancient China, Cambodia, Laos, India along with the neighboring pre-historic cultures of Southeast Asia.[1] It is influenced primarily by animism, Hinduism, Buddhism, as well as by later migrations from China, and northern India. Contents 1 Religion 2 Customs 2.1 Traditional clothing 3 Marriage 4 Birth traditions and beliefs 5 Funerals 6 Arts 7 Holidays 8 Sports 9 Traditional Games of Thailand 9.1 Kratai Kha Deow(One Legged Rabbit) 9.2 Banana rib hobbyhorse riding 10 Nicknames 11 See also 12 Notes and references 13 External links Religion Buddhist novices receiving joss sticks. Main article: Religion in Thailand Thailand is nearly 94%-95% Theravada Buddhist (which includes the Thai Forest Tradition and the Dhammayuttika Nikaya and Santi Asoke sects), with minorities of Muslims (5-6%), Christians (1%), Mahayana Buddhists, and other religions.[2] Thai Theravada Buddhism is supported and overseen by the government, with monks receiving a number of government benefits, such as free use of the public transportation infrastructure. Buddhism in Thailand is strongly influenced by traditional beliefs regarding ancestral and natural spirits, which have been incorporated into Buddhist cosmology. Most Thai people own spirit houses, miniature wooden houses in which they believe household spirits live. They present offerings of food and drink to these spirits to keep them happy. If these spirits aren't happy, it is believed that they will inhabit the larger household of the Thai, and cause chaos. These spirit houses can be found in public places and in the streets of Thailand, where the public make offerings.[3] Prior to the rise of Theravada Buddhism, both Indian Brahmanic religion and Mahayana Buddhism were present in Thailand. Influences from both these traditions can still be seen in present day Thai folklore. Brahmanist shrines play an important role in Thai folk religion, and the Mahayana Buddhist influence is reflected in the presence of figures like Lokesvara, a form of the bodhisattva Avalokitesvara sometimes incorporated into Thailand's iconography.[4][5] Customs See also: Thai folklore Thai greeting, the smile is an important symbol of refinement in Thai culture. The traditional customs and the folklore of Thai people were gathered and described by Phya Anuman Rajadhon in the 20th century, at a time when modernity changed the face of Thailand and a great number of traditions disappeared or became adapted to modern life. Still, the striving towards refinement, rooted in ancient Siamese culture, consisting of promoting that which is refined and avoiding coarseness is a major focus of the daily life of Thai people and high on their scale of values.[6] One of the most distinctive Thai customs is the wai. Used in greetings, leave-taking, or as an acknowledgement, it comes in many forms, reflecting the relative status of those involved. Generally the salutation involves a prayer-like gesture with the hands, similar to the Añjali Mudrā of the Indian subcontinent, and it also may include a slight bow of the head. This salutation is often accompanied by a serene smile symbolizing a welcoming disposition and a pleasant attitude. Thailand is often referred to as the "land of smiles" in tourist brochures. Public displays of affection is not overly common in traditional Thai society, especially between lovers.[7] It is becoming more common, especially among the younger generation. A notable social norm holds that touching someone on the head may be considered rude. It is also considered rude to place one's feet at a level above someone else's head, especially if that person is of higher social standing. This is because the Thai people consider the foot to be the dirtiest and lowliest part of the body, and the head the most respected and highest part of the body. This also influences how Thais sit when on the ground—their feet always pointing away from others, tucked to the side or behind them. Pointing at or touching something with the feet is also considered rude. Display of respect of the younger towards the elder is a cornerstone value in Thailand. A family during the Buddhist ceremony for young men who are to be ordained as monks. Since serene detachment is valued, conflict and sudden displays of anger are eschewed in Thai culture and, as is many Asian cultures, the notion of face is extremely important. For these reasons, visitors should take care not to create conflict, to display anger or to cause a Thai person to lose face. Disagreements or disputes should be handled with a smile and no attempt should be made to assign blame to another. In everyday life in Thailand, there is a strong emphasis on the concept of sanuk; the idea that life should be fun. Because of this, Thais can be quite playful at work and during day-to-day activities. Displaying positive emotions in social interactions is also important in Thai culture. Often, Thais will deal with disagreements, minor mistakes, or misfortunes by using the phrase mai pen rai, translated as "it doesn't matter". The ubiquitous use of this phrase in Thailand reflects a disposition towards minimizing conflict, disagreements or complaints. A smile and the sentence "mai pen rai" indicates that the incident is not important and therefore there is no conflict or shame involved. Respect for hierarchy is a very important value for Thai people. The custom of bun khun emphasizes the indebtedness towards parents, as well as towards guardians, teachers, and caretakers. It describes the feelings and practices involved in certain relationships organized around generalized reciprocity, the slow-acting accounting of an exchange calculated according to locally interpreted scales and measures.[8] It is also considered rude to step on any type of Thai currency (Thai coin or banknote) as they include a likeness of the king. The 1941-42 Thai cultural mandates, promulgated by Plaek Pibulsonggram, made sweeping changes in Thai culture. Modernization efforts discouraged the wearing of women's traditional costumes, in favour of more modern forms of dress . There are a number of Thai customs relating to the special status of monks in Thai society. Thai monks are forbidden physical contact with women. Women are therefore expected to make way for passing monks to ensure that accidental contact does not occur. A variety of methods are employed to ensure that no incidental contact (or the appearance of such contact) between women and monks occurs. Women making offerings to monks place their donation at the feet of the monk, or on a cloth laid on the ground or a table. Powders or unguents intended to carry a blessing are applied to Thai women by monks using the end of a candle or stick. Laypersons are expected to sit or stand with their heads at a lower level than that of a monk. Within a temple, monks may sit on a raised platform during ceremonies to make this easier to achieve. When sitting in a temple, one is expected to point one's feet away from images of the Buddha. Shrines inside Thai residences are arranged so as to ensure that the feet are not pointed towards the religious icons, such as placing the shrine on the same wall as the head of a bed, if a house is too small to remove the shrine from the bedroom entirely. It is also customary to remove one's footwear before entering a home or the sacred areas within a temple, and not to step on the threshold. Traditional clothing A woman wearing a chut Thai Main article: Chut thai Traditional Thai clothing is called chut thai (Thai: ชุดไทย Thai pronunciation: [tɕʰút.tʰaj]) which literally means "Thai outfit". It can be worn by men, women, and children. Chut thai for women usually consists of a pha nung or a chong kraben, a blouse, and a sabai. Northern and northeastern women may wear a sinh instead of a pha nung and a chong kraben with either a blouse or a suea pat. Chut thai for men includes a chong kraben or pants, a Raj pattern shirt, with optional knee-length white socks and a sabai. Chut thai for northern Thai men is composed of a sado, a white Manchu styled jacket, and sometimes a khian hua. In formal occasions, people may choose to wear a chut thai phraratchaniyom. Marriage A traditional wedding in Thailand. Main article: Thai marriage Thai Buddhist marriage ceremonies are generally divided into two parts: a Buddhist component, which includes the recitation of prayers and the offering of food and other gifts to monks and images of the Buddha, and a non-Buddhist component rooted in folk traditions, which centers on the couple's families. In former times, it was unknown for Buddhist monks to be present at any stage of the marriage ceremony itself. As monks were required to attend to the dead during funerals, their presence at a marriage (which was associated with fertility, and intended to produce children) was considered a bad omen. A couple would seek a blessing from their local temple before or after being married, and might consult a monk for astrological advice in setting an auspicious date for the wedding. The non-Buddhist portions of the wedding would take place away from the temple, and would often take place on a separate day. In modern times, these prohibitions have been significantly relaxed. It is not uncommon for a visit to a temple to be made on the same day as the non-Buddhist portions of a wedding, or even for the wedding to take place within the temple. While a division is still commonly observed between the "religious" and "secular" portions of a wedding service, it may be as simple as the monks present for the Buddhist ceremony departing to take lunch once their role is complete. During the Buddhist component of the wedding service, the couple first bow before the image of the Buddha. They then recite certain basic Buddhist prayers or chants (typically including taking the Three Refuges and the Five Precepts), and light incense and candles before the image. The parents of the couple may then be called upon to "connect" them, by placing upon the heads of the bride and groom twin loops of string or thread that link the couple together. The couple may then make offerings of food, flowers, and medicine to the monks present. Cash gifts (usually placed in an envelope) may also be presented to the temple at this time. The monks may then unwind a small length of thread that is held between the hands of the assembled monks. They begin a series of recitations of Pali scriptures intended to bring merit and blessings to the new couple. The string terminates with the lead monk, who may connect it to a container of water that will be "sanctified" for the ceremony. Merit is said to travel through the string and be conveyed to the water. A similar arrangement is used to transfer merit to the dead at a funeral, further evidence of the weakening of the taboo on mixing funerary imagery and trappings with marriage ceremonies. Blessed water may be mixed with wax drippings from a candle lit before the Buddha image and other unguents and herbs to create a paste that is then applied to the foreheads of the bride and groom to create a small dot, similar to the marking made with red ochre on Hindu devotees. The bride's mark is created with the butt end of the candle rather than the monk's thumb, in keeping with the Vinaya prohibition against touching women. The highest-ranking monk present may elect to say a few words to the couple, offering advice or encouragement. The couple may then make offerings of food to the monks, at which point the Buddhist portion of the ceremony is concluded. The Thai dowry system is known as the sin sodt Thai: สินสอด. Traditionally, the groom will be expected to pay a sum of money to the family, to compensate them and to demonstrate that the groom is financially capable of taking care of their daughter. Sometimes, this sum is purely symbolic, and will be returned to the bride and groom after the wedding has taken place. The religious component of marriage ceremonies between Thai Muslims are markedly different from that described above. The Imam of the local mosque, the groom, the father of the bride, men in the immediate family, and important men in the community sit in a circle during the ceremony, conducted by the Imam. All the women, including the bride, sit in a separate room and do not have any direct participation in the ceremony. The secular component of the ceremony, however, is often nearly identical to the secular part of Thai Buddhist wedding ceremonies. The only notable difference here is the type of meat served to guests (goat and/or beef instead of pork). Thai Muslims frequently, though not always, also follow the conventions of the Thai dowry system. Birth traditions and beliefs Main article: Birth in Thailand Traditional principles concerning pregnancy and childbirth are largely influenced by folk beliefs, especially in rural areas of central and north Thailand. Modern practices follow the Western medical model. Funerals See also: Funeral (Buddhism) Funeral pyre of Chan Kusalo, the patriarch-abbot of northern Thailand. Traditionally, funerals last for at least one week. Crying is discouraged during the funeral, so as not to worry the spirit of the deceased. Many activities surrounding the funeral are intended to make merit for the deceased. Copies of Buddhist scriptures may be printed and distributed in the name of the deceased, and gifts are usually given to a local temple. Monks are invited to chant prayers that are intended to provide merit for the deceased, as well as to provide protection against the possibility of the dead relative returning as a malicious spirit. A picture of the deceased from his/her best days will often be displayed next to the coffin. Often, a thread is connected to the corpse or coffin which is held by the chanting monks during their recitation; this thread is intended to transfer the merit of the monks' recitation to the deceased. The corpse is cremated, and the urn with the ash is usually kept in a chedi in the local temple. Thai Chinese and Thai Muslim minorities bury their deceased according to the rituals of their respective communities. Arts A depiction of a white elephant in 19th century Thai art. Main articles: Thai art and Music of Thailand Thai visual arts were traditionally Buddhist. Thai Buddha images from different periods have a number of distinctive styles. Thai temple art and architecture evolved from a number of sources, one of them being Khmer architecture. Contemporary Thai art often combines traditional Thai elements with modern techniques. Literature in Thailand is heavily influenced by Indian Hindu culture. The most notable works of Thai literature are a version of the Ramayana, a Hindu religious epic, called the Ramakien, written in part by Kings Rama I and Rama II, and the poetry of Sunthorn Phu. There is no tradition of spoken drama in Thailand, the role instead being filled by Thai dance. This is divided into three categories: khon, lakhon, and likay, khon being the most elaborate and likay the most popular. Nang drama, a form of shadow play, is found in the south. The music of Thailand includes classical and folk music traditions, e.g., piphat and mor lam, respectively) as well as string or pop music. Holidays Main article: Public holidays in Thailand Important holidays in Thai culture include Thai New Year, or Songkran, which is officially observed from 13–15 April each year. Falling at the end of the dry season and during the hot season in Thailand, the celebrations notoriously feature boisterous water throwing. The water throwing stemmed from washing Buddha images and lightly sprinkling scented water on the hands of elderly people. Small amounts of scented talcum powder were also used in the annual cleansing rite. In recent decades, water fights have been increasingly industrialised with use of hoses, barrels, squirt guns, water-filled surgical tubing, and copious amounts of powder. Loi Krathong is held on the 12th full moon of the Thai lunar calendar, usually early-November. While not a government-observed holiday, it is nonetheless an auspicious day in Thai culture, in which Thai people "loi", meaning "to float" a "krathong", a small raft traditionally made from elaborately folded banana leaves and including flowers, candles, incense sticks, and small offerings. The act of floating away the candle raft is symbolic of letting go of all one's grudges, anger, and defilements so that one can start life afresh on a better footing. Sports Thai boxing is the indigenous national sport in Thailand.[citation needed] Football is perhaps the most-watched sport. The English Premier League is surprisingly popular.[citation needed] Traditional Games of Thailand Kratai Kha Deow(One Legged Rabbit) “Kratai Kha Deow” or “One Legged Rabbit” is one type of catch game. The catcher will call the rabbit, and the rabbit must stand on one leg and jump or tiptoe to catch the other players and switch to rabbit instead. This game will exercise your legs and practice balancing on one leg. The number of players are divided into two teams, or may not have a team at all. Normally, there are two or more players. At the first time, the player will select the rabbit or team by “Rock-Paper-Scissors”. The loser would have to be a rabbit. In the case of solo player, the rabbit must stand on one leg, then jump to chase and touch any part of the body of other children who have run away. Everyone must stay within the designated area. A player who runs out of space loses the game and must be switched to rabbit, but if the rabbit is exhausted and cannot stand on one leg, it was that defeated and must be punished. In team play, the rules are similar to the solo player, but the rabbit team will send a representative to catch the other team to all the people. Those arrested will have to wait outside until the rabbit team can catch all of the rival teams. Rabbit team can switch to teammates to catch on until they are exhausted, and if the all of the members in rabbit team are exhausted and cannot stand on one leg, the rabbit team lose the game and must be punished too. Banana rib hobbyhorse riding Banana rib hobbyhorse riding or "Khee Ma Khan Kluay" in Thai is a traditional game of Thailand that Thai kids frequently played in the past. They use a banana rib to make the parts of a horse such as head, ear, and horsetail. The kids can make a horse on their own by using banana rib from banana trees irrelevant. This game makes kids enjoy their imagination by assume themselves as a rider, and an exercise. That is a local traditional which is the kids can spent time together. The materials for making a banana rib hobbyhorse are banana rib, knife, small bamboo pin, and string. First, find a rib of a banana around 1.5 is long (1 meter = 2 wa). Cut it in a form of the head, neck, and ears then use a small bamboo pin to connect the ear to the head of a horse. The remaining part of a banana rib, becomes a horsetail. Attach a string between the head and the tail of this banana rib horse and place on the shoulder of the rider. How to play banana rib hobbyhorse riding. Kids will sit on the horse and behave like they are riding a real horse shouting ‘hee hee’ or ‘yee haaah’(making the usual sounds people shout when controlling their horses). They may race with other friends if they have player more than 2 players. Which team runs faster, will be the winner or continuously ride around a wide open space and have fun. Nicknames See also: Thai names Thai people universally have one, or occasionally more, short nicknames (Thai: ชื่อเล่น name-play) that they use with friends a

Tagalog

nilalaman

Last Update: 2015-01-19
Subject: General
Usage Frequency: 1
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English

1. As a security agent, his fundamental du ty is to serve the interest or mission of his agency in compliance with the contract entered into with the clients of the agency he is supposed to serve. 2. He shall be honest in thoughts and deeds both in his personal and official actuations, obeying the law of the land and the regulations prescribed by his agency and those established by the company he is supposed to protect. 3. He shall not reveal any confidential matter that is confided to him as security guard and such other matters imposed upon him by law. 4. He shall act at all times with decorum and shall not permit personal feelings, prejudices and undue friendship to influence his actuation in the performance of his official functions. 5. He shall not compromise with criminals and other lawless elements to the prejudice of the customer or his client but assist government in its relentless drive against lawlessness and other forms of criminality. 6. He must carry his assigned duties as security guard or watchman as required by law to the best of his ability and safeguard life and property to the establishment he is assigned. 7. He shall wear his uniform, badge, patches and insignia properly as a symbol of public trust and confidence as an honest and trustworthy security guard, watchman and private detective. 8. He must keep his allegiance first to the government, to the agency he is and to the establishment he is assigned to serve with loyalty and dedicated service. 9. He shall diligently and progressively familiarize himself with the rules and regulations laid down by his agency and that of the customer or clients. 10. He shall at all times be courteous, respectful and salute to his superior officers, government officials and officials of the establishment where he is assigned and the company he is supposed to serve. 11. He shall report to perform his duties always in proper uniform and neat in his appearance. 12. He shall learn at heart or memorize and strictly observe the laws and regulations

Tagalog

1. As a security agent, his fundamental duty is to serve the interest or mission of his agency in compliance with the contract entered into with the clients of the agency he is supposed to serve. 2. He shall be honest in thoughts and deeds both in his personal and official actuations, obeying the law of the land and the regulations prescribed by his agency and those established by the company he is supposed to protect. 3. He shall not reveal any confidential matter that is confided to him as security guard and such other matters imposed upon him by law. 4. He shall act at all times with decorum and shall not permit personal feelings, prejudices and undue friendship to influence his actuation in the performance of his official functions. 5. He shall not compromise with criminals and other lawless elements to the prejudice of the customer or his client but assist government in its relentless drive against lawlessness and other forms of criminality. 6. He must carry his assigned duties as security guard or watchman as required by law to the best of his ability and safeguard life and property to the establishment he is assigned. 7. He shall wear his uniform, badge, patches and insignia properly as a symbol of public trust and confidence as an honest and trustworthy security guard, watchman and private detective. 8. He must keep his allegiance first to the government, to the agency he is and to the establishment he is assigned to serve with loyalty and dedicated service. 9. He shall diligently and progressively familiarize himself with the rules and regulations laid down by his agency and that of the customer or clients. 10. He shall at all times be courteous, respectful and salute to his superior officers, government officials and officials of the establishment where he is assigned and the company he is supposed to serve. 11. He shall report to perform his duties always in proper uniform and neat in his appearance. 12. He shall learn at heart or memorize and strictly observe the laws and regulations governing the use of firearms

Last Update: 2014-12-03
Subject: General
Usage Frequency: 1
Quality:

Reference:

English

While still in the grade school, his mother used to tell him to be a priest, to dignify and ameliorate their state of life; but the father would vehemently counter, no, he should be a lawyer. As always during the eve of the fiesta, Celedonio G. Aguilar earnestly desire to watch the parade with deep interest and enthusiasm especially when the platoon of soldiers march by and roiled in his mind the well-mannered discipline and dignity of mien of the soldiers, that someday, he thought and figured himself to be one of them. So when he enrolled at the Albay High School, after his academic classes, posthaste he would scurry out to his custodial concern, joined the formation of the preparatory military training activities. Through the years he rose from the ranks to become battalion commander. It was October, during his senior year in school that he hide down to the military camp to take the Philippine Military Academy Examination, but the Japanese Imperial forces landed at legazpi on December 14, 1941 thus throwing his ambition to be a soldier to the winds. However during the Japanese occupation, he joined the guerilla movement (NOMETA) Noli Me Tangere Guerilla as 2nd Lieutenant. He was enraptured with much interest when the American Force landed at legazpi on april 1, 1945. And NOMETA unit became 1st. Battalion of Sandico’s 52nd Division Guerilla Unit was re – entrenched to a company and merge to first Regiment Bicol Brigade that include him in the activated regular force of the Philippine Army as First class Private. Utterly disgusted he resigned from the army and applied to teach in the District of camalig as a substitute teacher. After a year of teaching, he became a temporary teacher and was appointed head teacher at Del Rosario Public School. Three years after classroom work, he resigned to pursue a degree in education and Graduated in 1951 at the National University, Manila. He first taught at Libon Private High School, after a year, transferred to St. John’s Academy in Camalig where his former student, Mrs. Minda Grageda Muñoz in their St. John’s Academy Golden Anniversary Souvenir booklet, In Retrospect elucidated; “Mr. Aguilar is a tall respectable man, eloquent and dedicated English instructor. We were all eyes and ears for him when he’s in front of the class, listening intently and spellbound to his interesting lecture. He was forthright and his dignified stature demanded respect.” In the same booklet, Reminiscing Our High School days with our Mentors, Mrs. Josefina Nuas Ramos averred, “Mr. Aguilar was our English teacher. He spoke English fluently. He developed our interest in reading literature and novels. He is a writer. Some of his books are: Shaken Shadows, Time and Sunken Sun, This Season and Night, Pink Sun and Neutral Dust, Readings in Philippine Literature, Speaking and Writing English, Critiques on Poetry, Understanding Poetry through imagery, Thesis Writing Made Easy, Functional Research Techniques, Dimensions in Reading, and Before the Tide Sets In.” Then the Civil Sevice Commission, in a letter, ordered him to report to Marcial O. Rañola Memorial School to teach English, non – compliance will be tantamount to scrapping out his civil service eligibility. Banners in The Quill, student publication of Marcial O. Rañola Memorial School, that new teacher added to MORMS Teaching Force,”one of them was MR. Aguilar of Camalig, Albay who had his first feel of teaching in 1945 when he accepted a teaching position in a barrio elementary school in the District of Camalig. But three years teaching in the elementary, resigned to enroll at National University, where in 1951 obtained his Bachelor of Science degree in Educational major in English and minor in history. He taught for five years at St. John’s Academy. During summer enrolled at U.P. for masteral degree.” He enjoyed immensely his secondary teaching adventure. Especially his literature teaching which spurred in him for more writing for publication in the national magazines: This Week Magazine, Free Press, Sunday Times Magazine, Graphic, Solidarity, etc. Through the suggestion of Bienvenido N. Santos, he organized Albay Writers with membership officials as: Dr. Rodrigo Salazar, Valdemar Olaguer, Jose Ravalo, Vic O. Ballesfin, and 15 other budding writers of Albay with Celedonio G. Aguilar as President and Bienvinido Santos as Adviser. At one instance, through Santos, N.V.M. Gonzales was guest speaker of the group along with Hilario Francia and Petronilo Daroy. To cap it all, he was elected President of the Albay Secondary Teachers Association which perhaps paved the way for his selection for the Master of Art in Teaching Reading Scholarship at the University of the Philippines. In the Class 76 reunion at MORMS of which Dr. Susan Princesa Mallonga was the President presented to him a certificate, which states: “Class 76”presents this certificate of Appreciation to Mr. Celedonio G. Aguilar for his demonstrated patience, hard work and dedication in molding our young minds in the pursuit of our secondary education, most of all, giving us the foundation in academic excellence, and teaching us values of honesty, diligence, sincerity and humility,” After enjoying the DECS scholarships, he was promoted to Junior College Instructor and assigned to School for Philippine a Craftsmen, Polangui, Albay. In The Craftlet official student publication of School for Philippine Craftsmen, in Campus Tidbits by June Ailes where she spot lighted and enunciated campus personalities, she articulated on Mr. Aguilar as “our beloved English instructor and his being very energetic to drill us in writing as if he was ink in his veins, for he has several collection of poetry which he considers his vice: together with his scholarships at U.P. and Silliman University. Indeed how lucky we are to be our instructor.” On School visitation of the Regional Director at SPC observing teachers, he spotted Mr. Aguilar for promotion to Regional General Education Supervisor, at which instance, he devoted his time after office hours to teaching at Bicol College and then to Divine Word College of Legazpi. Then retired from the government service. Outrightly, Bicol College took him to be Dean of the College of Education with only secondary teaching as the course offered. So he formalized the opening of the elementary grades in preparation for the opening of Bachelor of Science in Elementary Education (BSEed). At point and time, Mr. Manuel T. Javier, Bicol College Faculty and Adviser of Bicol Collegian, Student Publication of the School, wrote a feature which said: If the Colossus of Rhodes has been one wonders of the world in the days of antiquity, it has its equal in our present time at our school at that. We are referring to Dr. Celedonio G. Aguilar as the mighty colossus. Aside from being Dean of the College of Education, he is also Secretary of the Graduate School, twin positions enough to stymie the most intrepid of men, but not this titan. He savors these burdens with gusto. His student is the living witness to his pedagogical virtuosity. They would swear to high heaven how this man could change adrab classroom into exciting arena of intellectual combat where educational myths and heresies are blasted and intellectual pursuits are probed and defend.” Eventually a year after, he became the Dean of the Graduated School. As Dean of the Graduate School, he worked for the opening of the doctoral program subsequently a year later, through the help of his friend in the Higher Education Division, Manila, its recognition, a help exerted to boost Bicol College’s headway to educational permanence. But resigned later on when University of Santo Thomas called him for interview in connection to his application to teach at that school. But Fr. Reyes, President of Divine Word College of Legazpi and was to be promoted to higher position in Manila, sweet talked him to teach rather the King Seminary in Quezon City, which he accepted. He only taught half – day at the Seminary which gave him ample time for research, and call to mind, the dearth of specific books for the subject he taught in college, such as Philippine Literature, so Readings in Philippines Literature was written, Grammar and Composition, for Speaking and writing English, literary Criticism, for Critiques on Poetry, Poetry and Drama, for Understanding Poetry through Imagery, and for Graduate Students, Thesis Writing Made Easy, and Functional Research Techniques, for teacher and would be teacher, Dimension in Reading and Before the Tide Sets In. He also included in foreign and local anthologies: World Poetry by Kim Young Sam (Korea), East – West Voices by Dr. V.S. Skanda Prasad, (Mangalore, India), Edicao Commemorativo by Wilson Oliviera Jasa, (Sao Paulo, Brazil), and National Library of Poetry: Walk Through Paradise 1995, Portraits of Life 1996, Owing Mills, Maryland, USA, Bicol Voice Anthology by Merito B. Espinas, Bicol of the Philippines by Lilia Realubit, Ani by Cultural Center of the Philippines, Palihan by U.P. Creative Writing Center. On the outset of June, a letter from Mayor’s Office, requested all occupational pursuits an Camalig to submit their Bio – Data emphasizing their significant accomplishments in their chosen job career, such as: Civic Action Movement, business enterprises, inventions, constructions, mentors to take from classroom teacher, principals, (district, division, regional) supervisors, college professors, and Deans of schools who are legitimate Camaligueños. In view of his teaching feat, scholarship, written books that benefited college and graduates students throughout the country and his Doctor of Education degree from Bicol University, prompted the award as outstanding Camaligueños in the field of EDUCATION (along with other professional pursuits) June 24, 2005 camalig’s town fiesta by the Camalig Council on Arts, Culture and Tourism to Dr. Celedonio G. Aguilar. Apathetically he muttered, if only there is a school who would avail of his expertise on the subjects corresponding to his written books, he is still willing to teach, for teaching to him is a life time endeavor, not anymore for remuneration, with life and Comfort, but to deciminate and share the knowledge he has learned from his scholarships by the DECS in Master of Arts in Teaching Reading at U.P. Diliman, QC, Master of fine Art in Creative Writing a Silliman University under the Tiempos (Edilberto and Edith) and William Sweet, Master of Arts in Educational Management.

Tagalog

kombertidorWhile still in the grade school, his mother used to tell him to be a priest, to dignify and ameliorate their state of life; but the father would vehemently counter, no, he should be a lawyer. As always during the eve of the fiesta, Celedonio G. Aguilar earnestly desire to watch the parade with deep interest and enthusiasm especially when the platoon of soldiers march by and roiled in his mind the well-mannered discipline and dignity of mien of the soldiers, that someday, he thought and figured himself to be one of them. So when he enrolled at the Albay High School, after his academic classes, posthaste he would scurry out to his custodial concern, joined the formation of the preparatory military training activities. Through the years he rose from the ranks to become battalion commander. It was October, during his senior year in school that he hide down to the military camp to take the Philippine Military Academy Examination, but the Japanese Imperial forces landed at legazpi on December 14, 1941 thus throwing his ambition to be a soldier to the winds. However during the Japanese occupation, he joined the guerilla movement (NOMETA) Noli Me Tangere Guerilla as 2nd Lieutenant. He was enraptured with much interest when the American Force landed at legazpi on april 1, 1945. And NOMETA unit became 1st. Battalion of Sandico’s 52nd Division Guerilla Unit was re – entrenched to a company and merge to first Regiment Bicol Brigade that include him in the activated regular force of the Philippine Army as First class Private. Utterly disgusted he resigned from the army and applied to teach in the District of camalig as a substitute teacher. After a year of teaching, he became a temporary teacher and was appointed head teacher at Del Rosario Public School. Three years after classroom work, he resigned to pursue a degree in education and Graduated in 1951 at the National University, Manila. He first taught at Libon Private High School, after a year, transferred to St. John’s Academy in Camalig where his former student, Mrs. Minda Grageda Muñoz in their St. John’s Academy Golden Anniversary Souvenir booklet, In Retrospect elucidated; “Mr. Aguilar is a tall respectable man, eloquent and dedicated English instructor. We were all eyes and ears for him when he’s in front of the class, listening intently and spellbound to his interesting lecture. He was forthright and his dignified stature demanded respect.” In the same booklet, Reminiscing Our High School days with our Mentors, Mrs. Josefina Nuas Ramos averred, “Mr. Aguilar was our English teacher. He spoke English fluently. He developed our interest in reading literature and novels. He is a writer. Some of his books are: Shaken Shadows, Time and Sunken Sun, This Season and Night, Pink Sun and Neutral Dust, Readings in Philippine Literature, Speaking and Writing English, Critiques on Poetry, Understanding Poetry through imagery, Thesis Writing Made Easy, Functional Research Techniques, Dimensions in Reading, and Before the Tide Sets In.” Then the Civil Sevice Commission, in a letter, ordered him to report to Marcial O. Rañola Memorial School to teach English, non – compliance will be tantamount to scrapping out his civil service eligibility. Banners in The Quill, student publication of Marcial O. Rañola Memorial School, that new teacher added to MORMS Teaching Force,”one of them was MR. Aguilar of Camalig, Albay who had his first feel of teaching in 1945 when he accepted a teaching position in a barrio elementary school in the District of Camalig. But three years teaching in the elementary, resigned to enroll at National University, where in 1951 obtained his Bachelor of Science degree in Educational major in English and minor in history. He taught for five years at St. John’s Academy. During summer enrolled at U.P. for masteral degree.” He enjoyed immensely his secondary teaching adventure. Especially his literature teaching which spurred in him for more writing for publication in the national magazines: This Week Magazine, Free Press, Sunday Times Magazine, Graphic, Solidarity, etc. Through the suggestion of Bienvenido N. Santos, he organized Albay Writers with membership officials as: Dr. Rodrigo Salazar, Valdemar Olaguer, Jose Ravalo, Vic O. Ballesfin, and 15 other budding writers of Albay with Celedonio G. Aguilar as President and Bienvinido Santos as Adviser. At one instance, through Santos, N.V.M. Gonzales was guest speaker of the group along with Hilario Francia and Petronilo Daroy. To cap it all, he was elected President of the Albay Secondary Teachers Association which perhaps paved the way for his selection for the Master of Art in Teaching Reading Scholarship at the University of the Philippines. In the Class 76 reunion at MORMS of which Dr. Susan Princesa Mallonga was the President presented to him a certificate, which states: “Class 76”presents this certificate of Appreciation to Mr. Celedonio G. Aguilar for his demonstrated patience, hard work and dedication in molding our young minds in the pursuit of our secondary education, most of all, giving us the foundation in academic excellence, and teaching us values of honesty, diligence, sincerity and humility,” After enjoying the DECS scholarships, he was promoted to Junior College Instructor and assigned to School for Philippine a Craftsmen, Polangui, Albay. In The Craftlet official student publication of School for Philippine Craftsmen, in Campus Tidbits by June Ailes where she spot lighted and enunciated campus personalities, she articulated on Mr. Aguilar as “our beloved English instructor and his being very energetic to drill us in writing as if he was ink in his veins, for he has several collection of poetry which he considers his vice: together with his scholarships at U.P. and Silliman University. Indeed how lucky we are to be our instructor.” On School visitation of the Regional Director at SPC observing teachers, he spotted Mr. Aguilar for promotion to Regional General Education Supervisor, at which instance, he devoted his time after office hours to teaching at Bicol College and then to Divine Word College of Legazpi. Then retired from the government service. Outrightly, Bicol College took him to be Dean of the College of Education with only secondary teaching as the course offered. So he formalized the opening of the elementary grades in preparation for the opening of Bachelor of Science in Elementary Education (BSEed). At point and time, Mr. Manuel T. Javier, Bicol College Faculty and Adviser of Bicol Collegian, Student Publication of the School, wrote a feature which said: If the Colossus of Rhodes has been one wonders of the world in the days of antiquity, it has its equal in our present time at our school at that. We are referring to Dr. Celedonio G. Aguilar as the mighty colossus. Aside from being Dean of the College of Education, he is also Secretary of the Graduate School, twin positions enough to stymie the most intrepid of men, but not this titan. He savors these burdens with gusto. His student is the living witness to his pedagogical virtuosity. They would swear to high heaven how this man could change adrab classroom into exciting arena of intellectual combat where educational myths and heresies are blasted and intellectual pursuits are probed and defend.” Eventually a year after, he became the Dean of the Graduated School. As Dean of the Graduate School, he worked for the opening of the doctoral program subsequently a year later, through the help of his friend in the Higher Education Division, Manila, its recognition, a help exerted to boost Bicol College’s headway to educational permanence. But resigned later on when University of Santo Thomas called him for interview in connection to his application to teach at that school. But Fr. Reyes, President of Divine Word College of Legazpi and was to be promoted to higher position in Manila, sweet talked him to teach rather the King Seminary in Quezon City, which he accepted. He only taught half – day at the Seminary which gave him ample time for research, and call to mind, the dearth of specific books for the subject he taught in college, such as Philippine Literature, so Readings in Philippines Literature was written, Grammar and Composition, for Speaking and writing English, literary Criticism, for Critiques on Poetry, Poetry and Drama, for Understanding Poetry through Imagery, and for Graduate Students, Thesis Writing Made Easy, and Functional Research Techniques, for teacher and would be teacher, Dimension in Reading and Before the Tide Sets In. He also included in foreign and local anthologies: World Poetry by Kim Young Sam (Korea), East – West Voices by Dr. V.S. Skanda Prasad, (Mangalore, India), Edicao Commemorativo by Wilson Oliviera Jasa, (Sao Paulo, Brazil), and National Library of Poetry: Walk Through Paradise 1995, Portraits of Life 1996, Owing Mills, Maryland, USA, Bicol Voice Anthology by Merito B. Espinas, Bicol of the Philippines by Lilia Realubit, Ani by Cultural Center of the Philippines, Palihan by U.P. Creative Writing Center. On the outset of June, a letter from Mayor’s Office, requested all occupational pursuits an Camalig to submit their Bio – Data emphasizing their significant accomplishments in their chosen job career, such as: Civic Action Movement, business enterprises, inventions, constructions, mentors to take from classroom teacher, principals, (district, division, regional) supervisors, college professors, and Deans of schools who are legitimate Camaligueños. In view of his teaching feat, scholarship, written books that benefited college and graduates students throughout the country and his Doctor of Education degree from Bicol University, prompted the award as outstanding Camaligueños in the field of EDUCATION (along with other professional pursuits) June 24, 2005 camalig’s town fiesta by the Camalig Council on Arts, Culture and Tourism to Dr. Celedonio G. Aguilar. Apathetically he muttered, if only there is a school who would avail of his expertise on the subjects corresponding to his written books, he is still willing to teach, for teaching to him is a life time endeavor, not anymore for remuneration, with life and Comfort, but to deciminate and share the knowledge he has learned from his scholarships by the DECS in Master of Arts in Teaching Reading at U.P. Diliman, QC, Master of fine Art in Creative Writing a Silliman University under the Tiempos (Edilberto and Edith) and William Sweet, Master of Arts in Educational Management.

Last Update: 2014-11-23
Subject: General
Usage Frequency: 1
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English

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Tagalog

caraga

Last Update: 2014-07-24
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Users are now asking for help: ki taraf se (Hindi>English) | sempiterna (Latin>Arabic) | sino si haring darius the great the ii (English>Tagalog) | bf film seks (Kurdish>English) | bail out (English>Greek) | grausame (German>Russian) | segunda dia de enero (Spanish>English) | thank u lord (English>French) | settore energia (Italian>English) | halimbawa ng lipunang sibil (Tagalog>English) | laging mong pinapamukha sa akin ang mga nagawa mo (Tagalog>English) | doggles (Spanish>English) | petto di pollo ai ferri (Italian>Russian) | slogan in hindi breast feeding (English>Hindi) | söylemedin (Turkish>German)


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