MyMemory, World's Largest Translation Memory
Click to expand

Language pair: Click to swap content  Subject   
Ask Google

You searched for: should    [ Turn off colors ]

Human contributions

From professional translators, enterprises, web pages and freely available translation repositories.

Add a translation

English

Tagalog

Info

should

dapat

Last Update: 2014-10-19
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

should

may facebook si anjinet yumul?

Last Update: 2014-09-12
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

we should meet?

dapat naming matugunan

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

Your lips should be on mine Guy

mangarap ng akin ngayong gabi okay

Last Update: 2014-10-22
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

will inform everybody her reliever should she be not available

kamangmangan ng kautusan paliwanag walang I-sa tagalog

Last Update: 2015-01-07
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

I will crush her with my power should she come to this land...

tagasalin namekian

Last Update: 2015-01-04
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

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

nilalaman

Last Update: 2015-01-19
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous
Warning: Contains invisible HTML formatting

fairy tale stHigh above the city, on a tall column, stood the statue of the Happy Prince. He was gilded all over with thin leaves of fine gold, for eyes he had two bright sapphires, and a large red ruby glowed on his sword-hilt. He was very much admired indeed.'He is as beautiful as a weathercock,' remarked one of the Town Councillors who wished to gain a reputation for having artistic taste; 'only not quite so useful,' he added, fearing lest people should think him unpractical, which he really was not. 'Why can't you be like the Happy Prince?' asked a sensible mother of her little boy who was crying for the moon. 'The Happy Prince never dreams of crying for anything.' 'I am glad there is some one in the world who is quite happy', muttered a disappointed man as he gazed at the wonderful statue. 'He looks just like an angel,' said the Charity Children as they came out of the cathedral in their bright scarlet cloaks, and their clean white pinafores. 'How do you know?' said the Mathematical Master, 'you have never seen one.' 'Ah! but we have, in our dreams,' answered the children; and the Mathematical Master frowned and looked very severe, for he did not approve of children dreaming. One night there flew over the city a little Swallow. His friends had gone away to Egypt six weeks before, but he had stayed behind, for he was in love with the most beautiful Reed. He had met her early in the spring as he was flying down the river after a big yellow moth, and had been so attracted by her slender waist that he had stopped to talk to her. 'Shall I love you said the Swallow', who liked to come to the point at once, and the Reed made him a low bow. So he flew round and round her, touching the water with his wings, and making silver ripples. This was his courtship, and it lasted all through the summer. 'It is a ridiculous attachment,' twittered the other Swallows, 'she has no money, and far too many relations;' and indeed the river was quite full of Reeds. Then, when the autumn came, they all flew away. After they had gone he felt lonely, and began to tire of his lady-love. 'She has no conversation,' he said, 'and I am afraid that she is a coquette, for she is always flirting with the wind.' And certainly, whenever the wind blew, the Reed made the most graceful curtsies. I admit that she is domestic,' he continued, 'but I love travelling, and my wife, consequently, should love travelling also.' 'Will you come away with me?' he said finally to her; but the Reed shook her head, she was so attached to her home. 'You have been trifling with me,' he cried, 'I am off to the Pyramids. Good-bye!' and he flew away. All day long he flew, and at night-time he arrived at the city. 'Where shall I put up?' he said 'I hope the town has made preparations.' Then he saw the statue on the tall column. 'I will put up there,' he cried; 'it is a fine position with plenty of fresh air.' So he alighted just between the feet of the Happy Prince. 'I have a golden bedroom,' he said softly to himself as he looked round, and he prepared to go to sleep; but just as he was putting his head under his wing, a large drop of water fell on him.'What a curious thing!' he cried, 'there is not a single cloud in the sky, the stars are quite clear and bright, and yet it is raining. The climate in the north of Europe is really dreadful. The Reed used to like the rain, but that was merely her selfishness.' Then another drop fell. 'What is the use of a statue if it cannot keep the rain off?' he said; 'I must look for a good chimney-pot,' and he determined to fly away. But before he had opened his wings, a third drop fell, and he looked up, and saw - Ah! what did he see? The eyes of the Happy Prince were filled with tears, and tears were running down his golden cheeks. His face was so beautiful in the moonlight that the little Swallow was filled with pity. 'Who are you?' he said. 'I am the Happy Prince.' 'Why are you weeping then?' asked the Swallow; 'you have quite drenched me.' 'When I was alive and had a human heart,' answered the statue, 'I did not know what tears were, for I lived in the Palace of Sans-Souci where sorrow is not allowed to enter. In the daytime I played with my companions in the garden, and in the evening I led the dance in the Great Hall. Round the garden ran a very lofty wall, but I never cared to ask what lay beyond it, everything about me was so beautiful. My courtiers called me the Happy Prince, and happy indeed I was, if pleasure be happiness. So I lived, and so I died. And now that I am dead they have set me up here so high that I can see all the ugliness and all the misery of my city, and though my heart is made of lead yet I cannot choose but weep.' 'What, is he not solid gold?' said the Swallow to himself. He was too polite to make any personal remarks out loud. 'Far away,' continued the statue in a low musical voice,'far away in a little street there is a poor house. One of the windows is open, and through it I can see a woman seated at a table. Her face is thin and worn, and she has coarse, red hands, all pricked by the needle, for she is a seamstress. She is embroidering passion-fowers on a satin gown for the loveliest of the Queen's maids-of-honour to wear at the next Court-ball. In a bed in the corner of the room her little boy is lying ill. He has a fever, and is asking for oranges. His mother has nothing to give him but river water, so he is crying. Swallow, Swallow, little Swallow, will you not bring her the ruby out of my sword-hilt? My feet are fastened to this pedestal and I cannot move.' 'I am waited for in Egypt,' said the Swallow. 'My friends are flying up and down the Nile, and talking to the large lotus flowers. Soon they will go to sleep in the tomb of the great King. The King is there himself in his painted coffin. He is wrapped in yellow linen, and embalmed with spices. Round his neck is a chain of pale green jade, and his hands are like withered leaves.' 'Swallow, Swallow, little Swallow,' said the Prince,'will you not stay with me for one night, and be my messenger? The boy is so thirsty, and the mother so sad. 'I don't think I like boys,' answered the Swallow. 'Last summer, when I was staying on the river, there were two rude boys, the miller's sons, who were always throwing stones at me. They never hit me, of course; we swallows fly far too well for that, and besides, I come of a family famous for its agility; but still, it was a mark of disrespect.' But the Happy Prince looked so sad that the little Swallow was sorry. 'It is very cold here,' he said 'but I will stay with you for one night, and be your messenger.' 'Thank you, little Swallow,' said the Prince. So the Swallow picked out the great ruby from the Prince's sword, and flew away with it in his beak over the roofs of the town. He passed by the cathedral tower, where the white marble angels were sculptured. He passed by the palace and heard the sound of dancing. A beautiful girl came out on the balcony with her lover. 'How wonderful the stars are,' he said to her,'and how wonderful is the power of love!' 'I hope my dress will be ready in time for the State-ball,' she answered; 'I have ordered passion-flowers to be embroidered on it; but the seamstresses are so lazy.' He passed over the river, and saw the lanterns hanging to the masts of the ships. He passed over the Ghetto, and saw the old Jews bargaining with each other, and weighing out money in copper scales. At last he came to the poor house and looked in. The boy was tossing feverishly on his bed, and the mother had fallen asleep, she was so tired. In he hopped, and laid the great ruby on the table beside the woman's thimble. Then he flew gently round the bed, fanning the boy's forehead with his wings. 'How cool I feel,' said the boy, 'I must be getting better;' and he sank into a delicious slumber. Then the Swallow flew back to the Happy Prince, and told him what he had done. 'It is curious,' he remarked, 'but I feel quite warm now, although it is so cold.' 'That is because you have done a good action,' said the Prince. And the little Swallow began to think, and then he fell asleep. Thinking always made him sleepy. When day broke he flew down to the river and had a bath. 'What a remarkable phenomenon,' said the Professor of Omithology as he was passing over the bridge. 'A swallow in winter!' And he wrote a long letter about it to the local newspaper. Every one quoted it, it was full of so many words that they could not understand. 'To-night I go to Egypt,' said the Swallow, and he was in high spirits at the prospect. He visited all the public monuments, and sat a long time on top of the church steeple. Wherever he went the Sparrows chirruped, and said to each other, 'What a distinguished stranger!' so he enjoyed himself very much. When the moon rose he flew back to the Happy Prince. 'Have you any commissions for Egypt?' he cried; 'I am just starting.' 'Swallow, Swallow, little Swallow,' said the Prince, 'will you not stay with me one night longer?' 'I am waited for in Egypt,' answered the Swallow. To-morrow my friends will fly up to the Second Cataract. The river-horse couches there among the bulrushes, and on a great granite throne sits the God Memnon. All night long he watches the stars, and when the morning star shines he utters one cry of joy, and then he is silent. At noon the yellow lions come down to the water's edge to drink. They have eyes like green beryls, and their roar is louder than the roar of the cataract.' 'Swallow, Swallow, little Swallow,' said the Prince,'far away across the city I see a young man in a garret. He is leaning over a desk covered with papers, and in a tumbler by his side there is a bunch of withered violets. His hair is brown and crisp, and his lips are red as a pomegranate, and he has large and dreamy eyes. He is trying to finish a play for the Director of the Theatre, but he is too cold to write any more. There is no fire in the grate, and hunger has made him faint.' 'I will wait with you one night longer,' said the Swallow, who really had a good heart. 'Shall I take him another ruby?' 'Alas! I have no ruby now,' said the Prince; 'my eyes are all that I have left. They are made of rare sapphires, which were brought out of India a thousand years ago. Pluck out one of them and take it to him. He will sell it to the jeweller, and buy food and firewood, and finish his play.' 'Dear Prince,' said the Swallow,'I cannot do that;' and he began to weep. 'Swallow, Swallow, little Swallow,' said the Prince, 'do as I command you.' So the Swallow plucked out the Prince's eye, and flew away to the student's garret. It was easy enough to get in, as there was a hole in the roof. Through this he darted, and came into the room. The young man had his head buried in his hands, so he did not hear the flutter of the bird's wings, and when he looked up he found the beautiful sapphire lying on the withered violets. 'I am beginning to be appreciated,' he cried; 'this is from some great admirer. Now I can finish my play,' and he looked quite happy. The next day the Swallow flew down to the harbour. He sat on the mast of a large vessel and watched the sailors hauling big chests out of the hold with ropes. 'Heave a-hoy!' they shouted as each chest came up. 'I am going to Egypt!' cried the Swallow, but nobody minded, and when the moon rose he flew back to the Happy Prince. 'I am come to bid you good-bye,' he cried. 'Swallow, Swallow, little Swallow,' said the Prince,'will you not stay with me one night longer?' 'It is winter,' answered the Swallow, and the chill snow will soon be here. In Egypt the sun is warm on the green palm-trees, and the crocodiles lie in the mud and look lazily about them. My companions are building a nest in the Temple of Baalbec, and the pink and white doves are watching them, and cooing to each other. Dear Prince, I must leave you, but I will never forget you, and next spring I will bring you back two beautiful jewels in place of those you have given away. The ruby shall be redder than a red rose, and the sapphire shall be as blue as the great sea. 'In the square below,' said the Happy Prince, 'there stands a little match-girl. She has let her matches fall in the gutter, and they are all spoiled. Her father will beat her if she does not bring home some money, and she is crying. She has no shoes or stockings, and her little head is bare. Pluck out my other eye, and give it to her, and her father will not beat her. 'I will stay with you one night longer,' said the Swallow,'but I cannot pluck out your eye. You would be quite blind then.' 'Swallow, Swallow, little Swallow,' said the Prince, 'do as I command you.' So he plucked out the Prince's other eye, and darted down with it. He swooped past the match-girl, and slipped the jewel into the palm of her hand. 'What a lovely bit of glass,' cried the little girl; and she ran home, laughing. Then the Swallow came back to the Prince. 'You are blind now,' he said, 'so I will stay with you always.' 'No, little Swallow,' said the poor Prince, 'you must go away to Egypt.' 'I will stay with you always,' said the Swallow, and he slept at the Prince's feet. All the next day he sat on the Prince's shoulder, and told him stories of what he had seen in strange lands. He told him of the red ibises, who stand in long rows on the banks of the Nile, and catch gold fish in their beaks; of the Sphinx, who is as old as the world itself, and lives in the desert, and knows everything; of the merchants, who walk slowly by the side of their camels, and carry amber beads in their hands; of the King of the Mountains of the Moon, who is as black as ebony, and worships a large crystal; of the great green snake that sleeps in a palm-tree, and has twenty priests to feed it with honey-cakes; and of the pygmies who sail over a big lake on large flat leaves, and are always at war with the butterflies. 'Dear little Swallow,' said the Prince, 'you tell me of marvellous things, but more marvellous than anything is the suffering of men and of women. There is no Mystery so great as Misery. Fly over my city, little Swallow, and tell me what you see there.' So the Swallow flew over the great city, and saw the rich making merry in their beautiful houses, while the beggars were sitting at the gates. He flew into dark lanes, and saw the white faces of starving children looking out listlessly at the black streets. Under the archway of a bridge two little boys were lying in one another's arms to try and keep themselves warm. 'How hungry we are' they said. 'You must not lie here,' shouted the Watchman, and they wandered out into the rain. Then he flew back and told the Prince what he had seen. 'I am covered with fine gold,' said the Prince, 'you must take it off, leaf by leaf, and give it to my poor; the living always think that gold can make them happy.' Leaf after leaf of the fine gold the Swallow picked off, till the Happy Prince looked quite dull and grey. Leaf after leaf of the fine gold he brought to the poor, and the children's faces grew rosier, and they laughed and played games in the street. 'We have bread nod' they cried. Then the snow came, and after the snow came the frost. The streets looked as if they were made of silver, they were so bright and glistening; long icicles like crystal daggers hung down from the eaves of the houses, everybody went about in furs, and the little boys wore scarlet caps and skated on the ice. The poor little Swallow grew colder and colder, but he would not leave the Prince, he loved him too well. He picked up crumbs outside the baker's door when the baker was not looking, and tried to keep himself warm by flapping his wings. But at last he knew that he was going to die. He had just strength to fly up to the Prince's shoulder once more.'Good-bye, dear Prince!' he murmured, 'will you let me kiss your hand?' 'I am glad that you are going to Egypt at last, little Swallow,' said the Prince, 'you have stayed too long here; but you must kiss me on the lips, for I love you.' 'It is not to Egypt that I am going,' said the Swallow. I am going to the House of Death. Death is the brother of Sleep, is he not?' And he kissed the Happy Prince on the lips, and fell down dead at his feet. At that moment a curious crack sounded inside the statue, as if something had broken. The fact is that the leaden heart had snapped right in two. It certainly was a dreadfully hard frost. Early the next morning the Mayor was walking in the square below in company with the Town Councillors. As they passed the column he looked up at the statue: 'Dear me! how shabby the Happy Prince looks!' he said. 'How shabby indeed!' cried the Town Councillors, who always agreed with the Mayor, and they went up to look at it. 'The ruby has fallen out of his sword, his eyes are gone, and he is golden no longer,' said the Mayor; 'in fact, he is little better than a beggar!' 'Little better than a beggar,' said the Town Councillors. 'And there is actually a dead bird at his feet,' continued the Mayor. 'We must really issue a proclamation that birds are not to be allowed to die here.' And the Town Clerk made a note of the suggestion. So they pulled down the statue of the Happy Prince. 'As he is no longer beautiful he is no longer useful,' said the Art Professor at the University. Then they melted the statue in a furnace, and the Mayor held a meeting of the Corporation to decide what was to be done with the metal. 'We must have another statue, of course,' he said, 'and it shall be a statue of myself.' 'Of myself,' said each of the Town Councillors, and they quarrelled. When I last heard of them they were quarrelling still. 'What a strange thing!' said the overseer of the workmen at the foundry.'This broken lead heart will not melt in the furnace. We must throw it away.' So they threw it on a dust-heap where the dead Swallow was also lying. 'Bring me the two most precious things in the city,' said God to one of His Angels; and the Angel brought Him the leaden heart and the dead bird. 'You have rightly chosen,' said God,'for in my garden of Paradise this little bird shall sing for evermore, and in my city of gold the Happy Prince shall praise me.'ories

mga kuwento Fairy kuwento

Last Update: 2015-01-14
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous
Warning: Contains invisible HTML formatting

budding plantWhat is Budding, Its Advantages and Basic Procedures Budding, oftenly called bud grafting, is an artificial method of asexual or vegetative propagation in plants. Like grafting, this method is employed to convert one plant (the rootstock) into another plant type with desirable characteristics. Similarly, the resulting plants in general have shortened stature and maturity as compared to plants propagated from seed. This method of plant propagation has the advantage of producing numerous clones from a single piece of stem or twig, each node being a potential source of one-budded scion. But in grafting, this same piece of stem may account for only a single scion. It is therefore advantageous where there is limited source of plant cuttings or scions for grafting. Likewise, the necessity of transporting bulky scions is eliminated. However, the clones produced take longer time to develop into the right sizes for outplanting than grafted seedlings. Various techniques are used, mostly applicable to young plants in active growth with stems in which the bark is easily separable from the wood. Basically, the procedure in budding consists of the following steps: 1. Preparation of the rootstock. Rootstocks about the size of an ordinary pencil (~0.8 cm) and up to ~1.5 cm in diameter are commonly used but there are no hard rules. Chip budding is applied in citrus ~1/2 cm in diameter while other methods can apply to rootstocks up to ~2.5 cm (1 in) or even thicker. Potted seedlings are widely used but, similar to grafting, established trees may be top-budded. The specific techniques used in preparing the portion of the stem where union is intended vary; 2. Preparation of the bark to be joined to the rootstock. This consists of a prominent axillary bud (a plant organ which serves as growing point) on a section of bark, with or without a small piece of wood attached. This piece of bark is often termed as either a bud patch, chip, or shield piece. They are also referred to as single-bud scions. Budsticks, small stems or twigs having multiple number of nodes from which the bud-containing barks are to be prepared, are obtained from well selected vigorous, disease-free mother plants having desirable characteristics and immediately defoliated. As in rootstocks, the preparation techniques are numerous; 3. Insertion of the prepared bark. The prepared patch, chip or shield piece is inserted into the part of the stem of the rootstock to replace the piece of bark that is removed or where cuts are made to allow union. Correct polarity should be observed, that is, the patch of bark is oriented upward. 4. Tying or wrapping. The stem-bud union is tied or wrapped to hold the components firmly together but generally leaving the growing point exposed. If also wrapped, it must be opened about 15 days later or at the time when the rootstock is cut back. There are various ready-to-use wrapping materials. A specialized wrapping strip made of rubber expands as the rootstock grows and naturally deteriorates after several weeks. But for practical usage, a thin, transparent polypropylene (PP) plastic bag can be cut into strips about 2-3 cm wide. These plastic strips have to be elastic and do not easily break when stretched; 5. Cut back of the rootstock. The rootstock must be decapitated, preferably with the use of a pruning shear, at the part of the stem immediately above the union to eliminate apical dominance. As a result, a new shoot will emerge from the growing point on the inserted bark which will then acquire apical dominance. Cut back is done when it becomes certain that there is union which may take 15 days or more. The inserted patch of bark will remain green or otherwise brownish depending on the natural color of the budstick. If union is not successful, it will turn black and rot; and 6. Care of clones. This involves activities that are normally performed to hasten rapid growth of nursery plants and trees. It also includes debudding and desuckering, the removal of offshoots that may emerge from the stem below the union. These are done to ensure that the propagated plants will exhibit only the characters of the mother plant. Likewise, wrapping materials that take time to deteriorate, like PP plastic strips, must be removed at the earliest time possible to prevent strangling effect. (Ben G. Bareja. November 2011) s example

What is Budding, Its Advantages and Basic Procedures Budding, oftenly called bud grafting, is an artificial method of asexual or vegetative propagation in plants. Like grafting, this method is employed to convert one plant (the rootstock) into another plant type with desirable characteristics. Similarly, the resulting plants in general have shortened stature and maturity as compared to plants propagated from seed. This method of plant propagation has the advantage of producing numerous clones from a single piece of stem or twig, each node being a potential source of one-budded scion. But in grafting, this same piece of stem may account for only a single scion. It is therefore advantageous where there is limited source of plant cuttings or scions for grafting. Likewise, the necessity of transporting bulky scions is eliminated. However, the clones produced take longer time to develop into the right sizes for outplanting than grafted seedlings. Various techniques are used, mostly applicable to young plants in active growth with stems in which the bark is easily separable from the wood. Basically, the procedure in budding consists of the following steps: 1. Preparation of the rootstock. Rootstocks about the size of an ordinary pencil (~0.8 cm) and up to ~1.5 cm in diameter are commonly used but there are no hard rules. Chip budding is applied in citrus ~1/2 cm in diameter while other methods can apply to rootstocks up to ~2.5 cm (1 in) or even thicker. Potted seedlings are widely used but, similar to grafting, established trees may be top-budded. The specific techniques used in preparing the portion of the stem where union is intended vary; 2. Preparation of the bark to be joined to the rootstock. This consists of a prominent axillary bud (a plant organ which serves as growing point) on a section of bark, with or without a small piece of wood attached. This piece of bark is often termed as either a bud patch, chip, or shield piece. They are also referred to as single-bud scions. Budsticks, small stems or twigs having multiple number of nodes from which the bud-containing barks are to be prepared, are obtained from well selected vigorous, disease-free mother plants having desirable characteristics and immediately defoliated. As in rootstocks, the preparation techniques are numerous; 3. Insertion of the prepared bark. The prepared patch, chip or shield piece is inserted into the part of the stem of the rootstock to replace the piece of bark that is removed or where cuts are made to allow union. Correct polarity should be observed, that is, the patch of bark is oriented upward. 4. Tying or wrapping. The stem-bud union is tied or wrapped to hold the components firmly together but generally leaving the growing point exposed. If also wrapped, it must be opened about 15 days later or at the time when the rootstock is cut back. There are various ready-to-use wrapping materials. A specialized wrapping strip made of rubber expands as the rootstock grows and naturally deteriorates after several weeks. But for practical usage, a thin, transparent polypropylene (PP) plastic bag can be cut into strips about 2-3 cm wide. These plastic strips have to be elastic and do not easily break when stretched; 5. Cut back of the rootstock. The rootstock must be decapitated, preferably with the use of a pruning shear, at the part of the stem immediately above the union to eliminate apical dominance. As a result, a new shoot will emerge from the growing point on the inserted bark which will then acquire apical dominance. Cut back is done when it becomes certain that there is union which may take 15 days or more. The inserted patch of bark will remain green or otherwise brownish depending on the natural color of the budstick. If union is not successful, it will turn black and rot; and 6. Care of clones. This involves activities that are normally performed to hasten rapid growth of nursery plants and trees. It also includes debudding and desuckering, the removal of offshoots that may emerge from the stem below the union. These are done to ensure that the propagated plants will exhibit only the characters of the mother plant. Likewise, wrapping materials that take time to deteriorate, like PP plastic strips, must be removed at the earliest time possible to prevent strangling effect. (Ben G. Bareja. November 2011)

Last Update: 2015-01-13
Subject: General
Usage Frequency: 6
Quality:
Reference: Anonymous

budding plantWhat is Budding, Its Advantages and Basic Procedures Budding, oftenly called bud grafting, is an artificial method of asexual or vegetative propagation in plants. Like grafting, this method is employed to convert one plant (the rootstock) into another plant type with desirable characteristics. Similarly, the resulting plants in general have shortened stature and maturity as compared to plants propagated from seed. This method of plant propagation has the advantage of producing numerous clones from a single piece of stem or twig, each node being a potential source of one-budded scion. But in grafting, this same piece of stem may account for only a single scion. It is therefore advantageous where there is limited source of plant cuttings or scions for grafting. Likewise, the necessity of transporting bulky scions is eliminated. However, the clones produced take longer time to develop into the right sizes for outplanting than grafted seedlings. Various techniques are used, mostly applicable to young plants in active growth with stems in which the bark is easily separable from the wood. Basically, the procedure in budding consists of the following steps: 1. Preparation of the rootstock. Rootstocks about the size of an ordinary pencil (~0.8 cm) and up to ~1.5 cm in diameter are commonly used but there are no hard rules. Chip budding is applied in citrus ~1/2 cm in diameter while other methods can apply to rootstocks up to ~2.5 cm (1 in) or even thicker. Potted seedlings are widely used but, similar to grafting, established trees may be top-budded. The specific techniques used in preparing the portion of the stem where union is intended vary; 2. Preparation of the bark to be joined to the rootstock. This consists of a prominent axillary bud (a plant organ which serves as growing point) on a section of bark, with or without a small piece of wood attached. This piece of bark is often termed as either a bud patch, chip, or shield piece. They are also referred to as single-bud scions. Budsticks, small stems or twigs having multiple number of nodes from which the bud-containing barks are to be prepared, are obtained from well selected vigorous, disease-free mother plants having desirable characteristics and immediately defoliated. As in rootstocks, the preparation techniques are numerous; 3. Insertion of the prepared bark. The prepared patch, chip or shield piece is inserted into the part of the stem of the rootstock to replace the piece of bark that is removed or where cuts are made to allow union. Correct polarity should be observed, that is, the patch of bark is oriented upward. 4. Tying or wrapping. The stem-bud union is tied or wrapped to hold the components firmly together but generally leaving the growing point exposed. If also wrapped, it must be opened about 15 days later or at the time when the rootstock is cut back. There are various ready-to-use wrapping materials. A specialized wrapping strip made of rubber expands as the rootstock grows and naturally deteriorates after several weeks. But for practical usage, a thin, transparent polypropylene (PP) plastic bag can be cut into strips about 2-3 cm wide. These plastic strips have to be elastic and do not easily break when stretched; 5. Cut back of the rootstock. The rootstock must be decapitated, preferably with the use of a pruning shear, at the part of the stem immediately above the union to eliminate apical dominance. As a result, a new shoot will emerge from the growing point on the inserted bark which will then acquire apical dominance. Cut back is done when it becomes certain that there is union which may take 15 days or more. The inserted patch of bark will remain green or otherwise brownish depending on the natural color of the budstick. If union is not successful, it will turn black and rot; and 6. Care of clones. This involves activities that are normally performed to hasten rapid growth of nursery plants and trees. It also includes debudding and desuckering, the removal of offshoots that may emerge from the stem below the union. These are done to ensure that the propagated plants will exhibit only the characters of the mother plant. Likewise, wrapping materials that take time to deteriorate, like PP plastic strips, must be removed at the earliest time possible to prevent strangling effect. (Ben G. Bareja. November 2011) s example

namumuko halaman halimbawa

Last Update: 2015-01-13
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

I Have Begrudged the Years by Angela Manalang-Gloria One of my favourites by her. I Have Begrudged the Years Angela Manalang-Gloria Perhaps the years will get me after all, Though I have sought to cheat them of their due By documenting in beauty’s name my soul And locking out of sight my revenue Of golden rapture and of sterling tears, Let others give to Caesar Caesar’s own: I have begrudged the dictatorial years The right usurious to tax me to the bone, Therefore behold me now, a Timon bent On hoarding each coin of love that should be spent On you and you, and hushing all display Of passionate splendour lest I betray My wealth, lest the sharp years in tithes retrieve Even the heart not worn upon my sleeve.

i na begrudged ng mga taon

Last Update: 2015-01-04
Subject: Literary Translations
Usage Frequency: 1
Quality:
Reference: Anonymous

History[edit] First known selfie, taken by Robert Cornelius in 1839 Robert Cornelius, an American pioneer in photography, produced a daguerreotype of himself in 1839 which is also one of the first photographs of a person. Because the process was slow, Cornelius was able to run into the shot for a minute or more, and then replace the lens cap.[1] He recorded on the back "The first light Picture ever taken. 1839."[1][2] Woman taking her picture in a mirror, ca. 1900 The debut of the portable Kodak Brownie box camera in 1900 led to photographic self-portraiture becoming a more widespread technique. The method was usually with the use of a mirror and stabilizing the camera either on a nearby object or on a tripod while framing via a viewfinder at the top of the box.[3] Russian Grand Duchess Anastasia Nikolaevna at the age of 13 was one of the first teenagers to take her own picture using a mirror to send to a friend in 1914. In the letter that accompanied the photograph, she wrote, "I took this picture of myself looking at the mirror. It was very hard as my hands were trembling."[4] The earliest usage of the word selfie has been traced to 2002 when it first appeared in an Australian internet forum (ABC Online) on 13 September in a comment written by Nathan Hope: "Um, drunk at a mates 21st, I tripped ofer and landed lip first (with front teeth coming a very close second) on a set of steps. I had a hole about 1cm long right through my bottom lip. And sorry about the focus, it was a selfie."[5][6] As with other new technologies, the protocols and etiquette for taking and disseminating selfies remains under development, with appropriate use a matter for consideration.[7] Popularity[edit] The term "selfie" was discussed by photographer Jim Krause in 2005,[8] although photos anticipating some of the formal aspects of the selfie can be seen in the self-taken photographs that were particularly common on MySpace. Writer Kate Losse proposes that between 2006 and 2009 (when Facebook became more popular than MySpace), the "MySpace pic" (typically "an amateurish, flash-blinded self-portrait, often taken in front of a bathroom mirror") became an indication of bad taste for users of the newer Facebook social network. Early Facebook portraits, Losse claims in contrast, were usually well-focused and more formal, taken by others from distance. According to Losse, improvements in design—especially the front-facing camera copied by the iPhone 4 (2010) from Korean and Japanese mobile phones, mobile photo apps such as Instagram, and selfie sites such as ItisMee—led to the resurgence of selfies in the early 2010s.[9] Buzz Aldrin took the first EVA selfie in 1966. Initially popular with young people, selfies gained wider popularity over time.[10][11] By the end of 2012, Time magazine considered selfie one of the "top 10 buzzwords" of that year; although selfies had existed long before, it was in 2012 that the term "really hit the big time".[12] According to a 2013 survey, two-thirds of Australian women age 18–35 take selfies—the most common purpose for which is posting on Facebook.[11] A poll commissioned by smartphone and camera maker Samsung found that selfies make up 30% of the photos taken by people aged 18–24.[13] By 2013, the word "selfie" had become commonplace enough to be monitored for inclusion in the online version of the Oxford English Dictionary.[14] In November 2013, the word "selfie" was announced as being the "word of the year" by the Oxford English Dictionary, which gave the word itself an Australian origin.[15] Selfies have also taken beyond Earth. Selfies taken in space include those by astronauts,[16] an image by NASA's Curiosity rover of itself on Mars,[17] and images created by an indirect method, where a self-portrait photograph taken on Earth is displayed on a screen on a satellite, and captured by a camera.[18] In 2011 a crested black macaque stole a wildlife photographer's camera, and when the camera was later recovered it was found to contain hundreds of "selfies", including one of a grinning female macaque. This incident set off an unusual debate about copyright.[19] In October 2013, Imagist Labs released an iOS app called Selfie, which allows users to upload photos only from their front-facing smartphone camera.[20] The app shows a feed of public photos of everyone’s selfies and from the people they follow. The app does not allow users to comment and users can only respond with selfies. The app soon gained popularity among teenagers. In January 2014, during the Sochi Winter Olympics, a "Selfie Olympics" meme was popular on Twitter, where users took self-portraits in unusual situations.[21] The spread of the meme took place with the usage of the hashtags #selfiegame and #selfieolympics.[22] In April 2014, the advertising agency iStrategyLabs produced a two-way mirror capable of automatically posting selfies to Twitter, using facial recognition software.[23] The popularity of selfies in social media has been astounding.[24] Instagram has over 53 million photos tagged with the hashtag #selfie. The word "selfie" was mentioned in Facebook status updates over 368,000 times during a one week period in October 2013. During the same period on Twitter, the hashtag #selfie was used in more than 150,000 tweets. Christina Novelli taking a selfie during a concert in Honolulu, Hawaii San Francisco Giants fan taking a selfie in front of a bonfire during celebrations after the 2014 World Series Sociology[edit] The appeal of selfies comes from how easy they are to create and share, and the control they give self-photographers over how they present themselves. Many selfies are intended to present a flattering image of the person, especially to friends whom the photographer expects to be supportive.[10][11] However, a 2013 study of Facebook users found that posting photos of oneself correlates with lower levels of social support from and intimacy with Facebook friends (except for those marked as Close Friends).[25] The lead author of the study suggests that "those who frequently post photographs on Facebook risk damaging real-life relationships."[26] The photo messaging application Snapchat is also largely used to send selfies. Some users of Snapchat choose to send intentionally-unattractive selfies to their friends for comedic purposes. Posting intentionally unattractive selfies has also become common in the early 2010s—in part for their humor value, but in some cases also to explore issues of body image or as a reaction against the perceived narcissism or over-sexualization of typical selfies.[27] Celebrity selfies[edit] Former South Korean President Lee Myung-Bak and footballer Ji So Yun Many celebrities – especially sex symbols – post selfies for their followers on social media, and provocative or otherwise interesting celebrity selfies are the subject of regular press coverage. Some commentators, such as Emma Barnett of The Telegraph, have argued that sexy celebrity selfies (and sexy non-celebrity selfies) can be empowering to the selfie-takers but harmful to women in general as they promote viewing women as sex objects.[28] Actor and avid selfie poster James Franco wrote an op-ed for The New York Times defending this frequent use of selfies on his Instagram page.[29] Franco defends the self-portrait stating they should not be seen as an egocentric act, but instead a journalistic moment as it cultivates a "visual culture, the selfie quickly and easily shows, not tells, how you're feeling, where you are, what you're doing", much like a photojournalist image.[29] Franco continued to write how peoples' social lives are more electronic, we become more adept at interpreting social media. And, as our social lives become more electronic, we become more adept at interpreting social media. A texting conversation might fall short of communicating how you are feeling, but a selfie might make everything clear in an instant. Selfies are tools of communication more than marks of vanity (but yes, they can be a little vain).[29] A selfie orchestrated by 86th Academy Awards host Ellen DeGeneres during the 2 March 2014 broadcast is the most retweeted image ever.[30][31] DeGeneres said she wanted to homage Meryl Streep's record 18 Oscar nominations by setting a new record with her, and invited twelve other Oscar celebrities to join them, which included Meryl Streep, Julia Roberts, Channing Tatum, Bradley Cooper, Kevin Spacey, Angelina Jolie, Brad Pitt, Lupita Nyong'o, Jared Leto and Jennifer Lawrence. The resulting photo of the celebrities broke the previous retweet record within forty minutes, and was retweeted over 1.8 million times in the first hour.[32][33][34] By the end of the ceremony it had been retweeted over 2 million times, less than 24 hours later, it had been retweeted over 2.8 million times.[31][32] As of 24 June 2014, it has been retweeted 3,415,871 times.[35] It beat the previous record, 778,801, which was held by Barack Obama, following his victory in the 2012 presidential election.[34][36][37] One person who loves to take selfies and is known as the "selfie queen" is Kim Kardashian. This year in 2014 she made a selfie book that consists of selfies throughout the whole year. She earned this title by taking the social media website Instagram very seriously and posting her selfies numerous times per week. She even has a set of rules that she goes by when taking the "perfect selfie." Politician selfies[edit] Bill Nye takes a selfie with US President Barack Obama and Neil deGrasse Tyson at the White House President Barack Obama made news headlines during Nelson Mandela's memorial celebration at the Johannesburg's FNB Stadium with various world leaders, as he was snapped taking a selfie and sharing smiles with Danish Prime Minister Helle Thorning-Schmidt, and later with British Prime Minister David Cameron, as they gathered to pay tribute to Mandela.[38] The decision to take the selfies was considered to be in poor taste, as British political columnist Iain Martin critiqued the behaviour as "clowning around like muppets".[38] The photos also depict the First Lady Michelle Obama sitting next to them looking "furious and mortified".[38] Despite the criticism, Roberto Schmidt, the photographer who captured the photos taken at the celebration, reported to the Today show it was taken at "a jovial, celebratory portion of the service".[39] In India, BJP Prime Ministerial candidate Narendra Modi posted a selfie on Twitter after voting in Gandhinagar, India. The post became a major trending item on the micro-blogging platform.[40] In July 2014, the Swiss government is the first to take and post a picture of an entire national government (the picture was taken by one of the seven members of the government, Alain Berset).[41] Group selfies[edit] A group selfie of tourists using a Selfie stick for a wider angle image. In January 2014, Business Insider published a story referring to such images as "usies".[42] A photograph of Pope Francis with visitors to the Vatican has been called an usie by The Daily Dot,[43][44] and TMZ has used the term to describe a selfie taken of celebrity couple Justin Bieber and Selena Gomez.[42][45] The term "groufie" has been trademarked by Chinese phone manufacturer Huawei Technologies in China, France, Germany, Russia, and the U.S.[46][47] The word was introduced during the launch of its Ascend P7 smartphone in 2014.[48] Huawei defines the groufie as a panoramic selfie involving multiple subjects, as well as background scenery, captured using the front facing, 8-megapixel camera and panorama capabilities of its phones.[49][50][51] Another term for a group selfie is "wefie", originally trademarked by Samsung in the U.S. to promote the wide-angle lens of its NX series of cameras.[47][52][53][54] World record[edit] The world's largest group selfie included 2000 people and was taken on 23 November 2014 in Brooklyn, New York at the International Conference of Chabad-Lubavitch Emissaries.[55] In popular culture[edit] In August 2013, The Guardian produced a film series titled Thinkfluencer[56] exploring selfie exposure in the UK. American dance music duo The Chainsmokers released a single #SELFIE in 2014. In August 2014, selfie was officially accepted for use in the word game Scrabble[57][58] From September to November 2014, the American television sitcom Selfie aired on ABC, telling the story of a woman trying to achieve fame through social media. Psychology and neuroscience[edit] According to a study performed by Nicola Bruno and Marco Bertamini at the University of Parma, selfies by non-professional photographers show a slight bias for showing the left cheek of the selfie-taker.[59] This is similar to what has been observed for portraits by professional painters from many different historical periods and styles,[60] indicating that the left cheek bias may be rooted in asymmetries of brain lateralization that are well documented within cognitive neuroscience. In a second study,[61] the same group tested if selfie takers without training in photography spontaneously adhere to widely prescribed rules of photographic composition, such as the rule of thirds. It seems that they do not, suggesting that these rules may be conventional rather than hardwired in the brain's perceptual preferences. In April 2014, a man diagnosed with body dysmorphic disorder recounted spending ten hours a day attempting to take the "right" selfie, attempting suicide after failing to produce what he perceived to be the perfect selfie.[62] The same month brought several scholarly publications linking excessive selfie posting with body dysmorphic disorder.[citation needed] Injuries while taking photos[edit] In July 2014, a fourteen-year-old girl in the Philippines fell to her death after losing her balance while taking a selfie of herself and a friend near the staircase landing of their school in suburban Pasig City.[63] In August 2014, a fifteen-year-old boy was critically wounded after accidentally shooting himself while taking a selfie in which his other hand was holding a gun to his chin.[64] In November 2014 a Polish woman vacationing in Spain fell to her death while attempting a picturesque selfie from the Puente de Triana bridge in the city of Seville.

selfie

Last Update: 2015-01-02
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous
Warning: Contains invisible HTML formatting

Break the group into two. Have them line up shoulder to shoulder facing the other group about 10 feet away. (This should make two rows of people standing side by side looking at each other 10' apart. Choose two people on the end. One is it the other gets chased. They have to run around and between the two lines of people until one is tagged. Boring, right? Here's where it gets fun.

Hatiin ang grupo sa dalawa. Papilahin sila balikat sa balikat nakaharap sa kabilang pangkat ng halos 10 talampakan ang layo. (Ito ay dapat gawin sa dalawang mga hanay ng mga taong kaagapay ng pagtingin sa isa't isa 10 'ang pagitan. Pumili ng dalawang tao sa dulo. Isa ito sa mahuhuli. Ang mga ito ay kailangan tumakbo sa paligid at sa pagitan ng dalawang linya ng mga tao hanggang ang isa ay nahuli. Korny, si ba? Narito kung paano ito magiging masaya

Last Update: 2014-12-08
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

A Walk to Remember Movie Poster A Walk to Remember (2002) Cast Mandy Moore as Jamie Sullivan Shane West as Landon Carter Daryl Hannah as Cynthia Carter Peter Coyote as Rev. Sullivan Lauren German as Belinda Clayne Crawford as Dean Directed by Adam Shankman Written by Karen Janszen Based on the novel by Nicholas Sparks Drama, Family, Romance Rated PG For Thematic Elements Language and Some Sensual Material 100 minutes Watch This Movie iTunes Netflix Mail Add_to_queue_mini_off Powered by GoWatchIt | Roger Ebert January 25, 2002 | Print Page "A Walk to Remember" is a love story so sweet, sincere and positive that it sneaks past the defenses built up in this age of irony. It tells the story of a romance between two 18-year-olds that is summarized when the boy tells the girl's doubtful father: "Jamie has faith in me. She makes me want to be different. Better." After all of the vulgar crudities of the typical modern teenage movie, here is one that looks closely, pays attention, sees that not all teenagers are as cretinous as Hollywood portrays them. The singer Mandy Moore, a natural beauty in both face and manner, stars as Jamie Sullivan, an outsider at school who is laughed at because she stands apart, has values, and always wears the same ratty blue sweater. Her father (Peter Coyote) is a local minister. Shane West plays Landon Carter, a senior boy who hangs with the popular crowd but is shaken when a stupid dare goes wrong and one of his friends is paralyzed in a diving accident. He dates a popular girl and joins in the laughter against Jamie. Then, as punishment for the prank, he is ordered by the principal to join the drama club: "You need to meet some new people." Jamie's in the club. He begins to notice her in a new way. He asks her to help him rehearse for a role in a play. She treats him with level honesty. She isn't one of those losers who skulks around feeling put upon; her self-esteem stands apart from the opinion of her peers. She's a smart, nice girl, a reminder that one of the pleasures of the movies is to meet good people. The plot has revelations that I will not reveal. Enough to focus on the way Jamie's serene example makes Landon into a nicer person--encourages him to become more sincere and serious, to win her where she approaches him while he's with his old friends and says, "See you tonight," and he says, "In your dreams." When he turns up at her house, she is hurt and angry, and his excuses sound lame even to him. The movie walks a fine line with the Peter Coyote character, whose church Landon attends. Movies have a way of stereotyping reactionary Bible-thumpers who are hostile to teen romance. There is a little of that here; Jamie is forbidden to date, for example, although there's more behind his decision than knee-jerk strictness. But when Landon goes to the Rev. Sullivan and asks him to have faith in him, the minister listens with an open mind. Yes, the movie is corny at times. But corniness is all right at times. I forgave the movie its broad emotion because it earned it. It lays things on a little thick at the end, but by then it had paid its way. Director Adam Shankman and his writer, Karen Janszen, working from the novel by Nicholas Sparks, have an unforced trust in the material that redeems, even justifies the broad strokes. They go wrong only three times: (1) The subplot involving the paralyzed boy should have either been dealt with, or dropped; (2) It's tiresome to make the black teenager use "brother" in every sentence, as if he is not their peer but was ported in from another world; (3) As Kuleshov proved more than 80 years ago in a famous experiment, when an audience sees an impassive closeup, it supplies the necessary emotion from the context. It can be fatal for an actor to try to "act" in a closeup, and Landon's little smile at the end is a distraction at a crucial moment. Those are small flaws in a touching movie. The performances by Moore and West are so quietly convincing we're reminded that many teenagers in movies seem to think like 30-year-old standup comics. That Jamie and Landon base their romance on values and respect will blindside some viewers of the film, especially since the first five or 10 minutes seem to be headed down a familiar teenage movie trail. "A Walk to Remember" is a small treasure.

isang maglakad sa tandaan buod ng pelikula

Last Update: 2014-12-04
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous
Warning: Contains invisible HTML formatting

,You should not be jealous just to confirm that we

mabuti naman di kami mag kaibigan

Last Update: 2014-11-25
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

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.

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
Quality:
Reference: Anonymous

A norm is a group-held belief about how members should behave in a given context.[citation needed] Sociologists describe norms as informal understandings that govern individuals' behavior in society,[1] while psychologists have adopted a more general definition, recognizing smaller group units, like a team or an office, may also endorse norms separate or in addition to cultural or societal expectations.[2] The psychological definition emphasizes social norms' behavioral component, stating norms have two dimensions: how much behavior is exhibited and how much the group approves of that behavior.[2]

kahulugan ng kaugalian

Last Update: 2014-11-19
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

What should I write? There are so many thing I could choose from. Why does this bug me so that I have a headache you may ask, Or what does it even matter? Well those are all good questions, But what I need to know is, What should I write for this soliloquy? Should it be something good, Or rather something bad, Should it be on a topic, Or just off the top of my head? I need to know, What should I write? Rather it be something as divine, Or something that will make me shine? Should it be what I wear, To what I bear? Rather it be what I hate, Or why this might be late? What should I write?

s wkas ngkawifi din. malas naman

Last Update: 2014-11-03
Subject: General
Usage Frequency: 1
Quality:
Reference: Anonymous

Add a translation