State Sovereighty Essay Example | Topics and Well Written Essays - 1250 words

State Sovereighty - Essay Example However, the more powerful territorial states repeatedly violated the national jurisdiction of the weaker ones and were legally free to â€Å"make war, violate human rights, neglect the welfare of citizens, and damage the ecology†. (Weiss, 2007, p. xiv) This classical definition of sovereignty eventually came to an end as effected by the two Hague Peace Conferences of 1899 and 1907. The result of the conference was the foundation of three conventions and three declarations which stipulated the laws that would govern international attitude towards land warfare, sea warfare, and peaceful settlement of disputes. Sovereignty in the classical sense was challenged by economic globalization and the development of alliances, regional coalitions, and shared currency. It was imposed upon by victors and the emerging community of nations clamoring for a secure and peaceful co-existence. Furthermore, it was realized that respect for human rights were equally important as territorial integrity and that states have a dual responsibility; internal respect for the well being of its people and external respect for the sovereignty of other states. Bodin first introduced the modern meaning of sovereignty during the sixteenth century. Through him, we are able to identify the modern definition of a sovereign state as a group of people living in a community, organized under a sovereign government which exercises the power of making and enforcing laws within the community, and is not itself subject to any superior government. The modern meaning of sovereignty is anchored on a people’s ability to adopt its own basic law, and to propose and adopt amendments to the basic law by directly deciding on all issues, instead of delegating decisions to national legislatures, and a duty to protect human rights. According to Daniel Philpott (2001), sovereignty has come closer to enjoying universal explicit assent than any other principle of political organization. (p. 3) The United Nations

Terrorism Essay Example | Topics and Well Written Essays - 1750 words - 1

Terrorism - Essay Example sider the motive of the Government for introducing such extreme measures and try to reach a conclusion as to whether the reaction of the Government is proportionate to the threat or whether the Government are using legislation as a tool to target minority sectors. The study will necessarily involve an analysis behind the circumstances of the arrests of suspects and offer an opinion as to whether the way in which the suspect was detained was necessary or whether the measures used were too extreme. This will involve an analysis of newspaper reports in relation to the manner of the arrest and will look at the outcome following the arrest. This will be particularly important in relation to those that are subsequently released without charge. This study will consider whether the Government has adopted the correct approach to the threat of terrorism or whether their actions could be regarded as too extreme. Chapter one will look at the definition of terrorism and will attempt to define acts that ought to be considered as acts of terrorism. Within this framework the study will consider the arrests of terrorist suspects and the circumstances behind these arrests. It is anticipated that this might reveal that in many cases the Government reaction to the threat of terrorism is too extreme. Chapter 2 will look at the reason for legislation in this area. This will involve an analysis of the 9/11 attack in the United States of America and the 7/7 attack in the United Kingdom. The research will then expand to examine the powers that have been given to the police through this legislation and will examine the legality of arrests that have occurred since the changes that have been introduced through legislation. In chapter 3 the study will examine the human rights aspect of the legislation and will pose the question as to whether the present legislation offends against the principles of the Human Rights Act. This will necessarily involve considering whether the fear of a

Holiday Blues Essay Example for Free

Holiday Blues Essay Holidays filled with fun, family outings, shopping, Christmas Trees, and bringing in the New Year. It is not always like this for others. Holidays can be a very depressing time for others. When families get together you might want to pay attention to that loved one that maybe still grieving or going through lifes blows. It is hard to get into the grove of things when you look around and see that their is someone missing this year. Life is not the same without that person or persons. You are not so happy about another year going by and you havent made any significant progress in your life. It seems that nothing anyone can do to get you over this silent pain you are going through. Counseling could be one way of coping with this loss and trying to fill this void in ones life. Anti-depressants is another alternative. The best way I have found to beat the blues in combination of the above,if that is needed, is to bring yourself back to something you love to do. Be it listening to music, writing memoirs, singing, going out to a comedy. Just get yourself involved and loose yourself in your favorite past time to help alleviate the pressure. Remember not everyone is happy during the holidays. Try and look out for one another. You never know; all that person really needs to know is that someone has noticed them and had shown them that they really care. It is not only the teenagers we need to watch. We also need to watch the people that fall within the middle age group. So during the holiday fun and cheer look around to notice others that are not so happy. Cheer them up and show them that you care.

Paradise Lost And Frankenstein Theology Religion Essay

Paradise Lost And Frankenstein Theology Religion Essay Despite being written more than a century apart, Paradise Lost and Frankenstein, share the idea of individuals limitations. As classic science fictions, both books seek to express individuals over the control of a higher authority. In Paradise Lost, John Milton, questions the religious idea of predestination that says every individuals life is perfectly designed by God, and therefore one should happily accept his or her identity. During the 18th century, England empowered churches and priests as messengers of God, and Milton despised the corruption and injustice he saw in these Catholic churches. Through Paradise Lost, Milton celebrates individuals who challenge a higher authority and are willing to shape their own identity. Under the influence of John Milton, Mary Shelley wrote Frankenstein in 1818 in which people are armed with science technology to challenge authority of nature or God. Although both books celebrate protagonists strong will to search and shape their identity, the b ooks still reflect the authors concerns that individuals cannot actually shape their identity that had been already determined by predestination or a higher authority. In Paradise Lost, although Satan declares a revenge on God by ruining his plan on humanity, God always has Satan under his eyes and has authority to trump anything Satan has done. Unlike Satan, the creature in Frankenstein is not always under control or watch by his creator, Victor, but ultimately fails to change his identity of being a monster regardless of how hard he tries to be like a human being. As these books assert the existence of a God or creator, the books depict that individuals in any part of human history cannot shape their authentic identity given by a higher authority because although characters who perceived predetermination attempts to change it by doing what they can do the best, the predestined identity and fate remain still regardless of their best attempts. Although Satan is known for his evilness, his evil identity is conspicuously designed by Miltons God who eliminates all Satans choices except committing sins. In Miltons Paradise Lost, God is the most authoritative figure and often expressed as the will of whole universe. Satan, who desires to escape from God, has to make a false vision in order to reject the influence from God. After his fall from heaven, Satan made a speech to gather and encourage his fellow-demons. During his speech, Satan suggests that it is tyrannical for the  Son to rule over the angels, because the angels are self-begot, self-raisd / By our own quickning power (5.860-61). This is first deception Satan creates to cancel the fact that God is the creator of all angels. This false expression indicates while Satan knows he is ruled by God, he pretends to be out of Gods influence. Swayed by this false sophistry, the demons, and even Satan himself are deluded to believe the false belief. Miltons God does not taking their strengths when defeated. Giving hope that Satan and devils still have chance to overcome God, God rather prevents devils from repenting and receiving forgiveness. By choosing to follow Satans false reasoning, the rebel angels lose all choice in whether they will repent to return to Heaven, and perhaps do not even realize that they are given a chance of repentance. Under Gods machination, they do not have choice because Gods false hope makes them chose to have no choice, but commit sins. The demons wills are not conquered by God but instead their wills are voluntarily surrendered to Him. Satans false claiming that the angels are self-created further deprives Satans will by making him a creator of sort that his creation is a privation. Sin is his self-begotten creation, and with Death, they compose an unholy, sinful trinity. With Sin and Death, Satan, as an inversion of God, is prevented from creating anything good and allowed to create only Miserie, uncreated till the crime (6 .268-69). As Satans choice to be good is initially limited by God and evilness is what Satan is entirely composed of by his false claim, the destiny of Satan is already shaped to be nothing but evil. Despite the fact that Satan is limited by careful designs of God, he still shows a sign of independence by using material objects to support him. Raphael explains to Adam and Even that Gods creations are more refined, more spirituous, and pure, / as nearer to him placed or nearer tending (5.475-476). If Raphael is true, then conversely, Satan must become less refined, spirituous, and pure once Satan turns away from God. However, in the hell, Satan is still ambitious and willing to challenge against   God with his spear and shield. As Satan takes his material arms in a war against God, these weapons are symbols of Satans unconquerable will against Gods will. Using his spear as a crutch to support [his] uneasy steps, as he moves around in hell, Satan, instead of returning to God and seeking for forgiveness, puts his faith in his material things (1.295). Falling with his weapons in hell, Satan never loses faith that his unconquerable will is capable of contravening Gods will. Satans unconquerable will to interrupt Gods plan is also highlighted when Satan enters Eden as a cormorant and wolf and approaches to Adam and Eve first as a lion, tiger, then as a serpent (4.402-08). The change of Satans physical appearance might indicate that Satan is actually being less refined, spirituous, and pure as he turns more against God. However, it also signifies that despite the insignificant physical shape of Satan, he does accomplish his own goal of corrupting Adam and Eve. In addition, Miltons God is omniscient, knowing all that happens and all that will happen, but consequently, God can be seen as tyrannical and cruel in not preventing evil. The success of Satans mission might reflect that God allows Satan to execute his free-will of ruining Gods plans. However, Satans belief in freewill is rather a delusion that he cannot act apart from God and all acts he performs serve Gods service. When Satan returns to hell after corrupting Adam and Eve, he does not receive victory cheers. Instead, he hears a universal hiss as he and his fellow devils transform into serpents. Punished by God, Satan receives punish in the shape he sind, and the rest of the rebels are like in punishment, / As in thir crime (10.516, 544-5). The punishment of this group of sinners reflects that as a poetic justice, Gods justice dispenses punishments that are appropriate to the crimes they committed. The punishment by God further suggests that the rebels punishments are fitting as they choose to be governed by Satan and refuse to be governed by God. The fact that God punished them for their decision indicates that although their actions seem free from God, the result of their actions, the poetic justice, is always held by God. In this sense, a demon gets what he wil ls, but having his will accomplished is always followed by a punishment because what he wills falls short of Gods will. Another instance that Satans freewill actually does not exist is Miltons description of Satan through Paradise Lost. Milton began his epic with pseudo-heroic size of Satan as that of Typhon or Leviathan (1.201). Although Satan is a fallen angel, Milton left his majesty and glory as archangel to provide God with a worthy adversary. However, all the appearances he takes on after fall lesson this angelic nobility; he transforms into a cormorant, lion tiger, toad, and at last serpent. As Satan chooses to appear baser as time progresses, there is gradual decrease in a sinful wills power. His transformation displays an unregenerate aspect of the sinner. Satan did will to be a serpent, and his followers willed for him to corrupt Adam and Eve. However, once they commit sins, their wills are slavishly subjected to the sin that there is no chance of way-out from the sin. Thus, they repeat their sins involuntarily, reminding the results of devils decision to have no choice. Ultimately, the poet shows the abysmal fate of Satan that his will is annihilated as one becomes further enveloped in sin, for his will cannot be redirected from sin after God prevents him from being good. With all these careful plans by God, God not only has the power to trump what Satan uses evil actions of Satan as a part of his plan. By the end of the book, Raphael opens the idea of the fortunate fall, that the corruption of Adam and Eve is also in a way an act that brings more goodness to creation, for it leads to the coming of the Messiah who makes evil turn to good (12.471). Although Satan initially attempts to corrupt Adam and Eve to create evil and disorder in the universe, his will of creating evil actually falls under Gods plan of salvation for humanity. Therefore, when it comes to Satans proud action, it is really Gods will being done, not his, though Satan never realizes this fact. Finally, Satans belief in free-will is rather a delusion that he cannot act apart from God since all acts are performed in Gods service. Satan is rather a very tragic figure whose actions against God in exchange of his own punishments are actually used to serve Gods plans. While Miltons God is almost impossible to overcome, in Frankenstein, the creature seems to have more control over his situations. However, the creature, too, falls to the victim of predetermination by his creator, Victor. Since the time of being created by Victor, the creature is rejected by his creator and world and does not seem to have a place in the world. Since the beginning of his life, the creature is be already abandoned before he knows anything about the world he enters. When the creature muttered some inarticulate sounds, and his hand was stretched out to his creator, Victor refuses to listen and escapes the laboratory (59). In this scene, the creature is portrayed like a baby, who cannot speak a word, but stretch his hands to father for a protection. The rejection by his creator, Victor, indicates that there is already a gap between the actual creature and the imagined creature by the creator. This gap, which the creature does not perceive yet, already reflects the creature as unwanted life and abortion from Victor and his world. Victors first idea of creation and rebirth is somewhat ideal and beautiful, an art work only allowed to God. When Victor with knowledge of science created a life, the created life is rather false and ugly, pointing out that peoples imaginations that sound really appealing can be horrific when brought to the world. The rejection of Victor is therefore significant that the monster is not only rejected by his deformed physicality but also rejected by the fact that he is a resemble of false, imaginative ideas that must only stay in unreal world, in peoples imaginations. In this Mary Shelleys world of science fiction, the creature is able to be brought to the real world with scientific imagination, but since the creature is a false product of scientific imagination, he has no place to belong in the world. The creature is an outlier in the world and cannot shape his identity because his identity is free to be changed only in unreal world and in imagination of Victor. The view of the creature as the unwanted becomes more evident as the creature makes inarticulate sounds like a baby to communicate with his creator. Victors refusal to understand or co mmunicate with the creature suggests that the creatures link with Victor, which is the only connection the creature is born with, can easily fall apart, leaving the creature with no connection to the world, and therefore isolating him from the real world. Regardless of the creature is able to perceive or not, there is again a gap or loss of connection between the creature and the world. In addition to Victors rejection, even the nature of the real world seems to reject the creature. When the narrative is turned to the creature, he describes his experience of first entering the world: The light became more and more oppressive to me; I sought a place where I could receive shade (105). In Frankenstein, light is often a symbol of virtue and life which people use it to celebrate a new birth or goodness. The creature, however, finds more comfort in darkness than light, evidence that he does not seem to fit into the world. Light is rather a torture or discomfort for him that nature does not welcome him for entering the world. As the creature is rejected both in terms of nurture and nature, he clearly does not belong to the world. The idea that the creature does not belong to the world continues even after the creature becomes conscious of his surroundings. After gaining knowledge and human sense, the creature realizes that Satan had his companions, fellow-devils, to admire and encourage him, but [he] is solitary and abhorred (133). The creatures attempts for self-extension, for connection with community do not seem to work at all; as Satan has evilness to have fellow devils and belong to hell, the creature has labeled identity of a monster to belong to its category. It is a tragic irony that while ones original identity guides one to ones original community, there is no such thing as original community for the creature, who does not initially belong to the world. For the creature, the chance of belonging to this world is never given because it is Victor and society that attributes his labeled identity, forcing him to belong somewhere else. Despite his initial rejection from his creator and the world, the creature develops hope to be part of community. Without help of his creator, the creature educates himself to be closer to humankind. The creatures desire to be accepted and assimilated is apparent when he speaks his feelings toward cottagers: The more I saw of them, the greater became my desire to claim their protection and kindnessà ¢Ã¢â€š ¬Ã‚ ¦ to see their sweet looks directed towards me with affection was the utmost limit of my ambition (134). His desire to be a part of the cottagers lives, to have them accept and love him, illustrates a tangible connection felt between the creature and the rest of the humanity. The creature goes on to say I required kindness and sympathy; but I did not believe myself unworthy of it (134). The creature believes himself capable and even worthy of both emotional and psychological reciprocation and by extension, capable of existing in harmony with the rest of humankind. The creature confirms his belief by educating himself, showing that at least there is an opportunity for him to assimilate to the morals and ethics of humankind. The product of his self-education seems fruitful when the creature talks with Victor persuasively: my food is not that of man; I do not destroy the lamb and the kid to glut my appetite; acorns and berries afford me sufficient nourishment (148). Without the teaching from his creator, the creature is able to discern moral right and wrong. The creature is able to form his own code of behavior on example and the behavior he views from others despite the lack of formal education. This is notable that his instinctive sense of morality comes without any help of creator, and although his morality is not inborn, it is obtainable by the creature. Further knowledge on virtue and vice is given to the creature through the books: I read of men concerned in public affairs governing or massacring their species. I felt the greatest ardor for virtue ris e within me, and abhorrence for vice (131). The presence of a creator is again absent from his education, yet he is capable of developing a thoroughly structured sense of morality and ethics. His ardor for virtue and abhorrence for vice is a basis for strong intellectual development, as well as, being skillful in human relations, the end goal of the creatures self-education. His capability of changing himself by learning indicates that the creature is not an incommunicable evil monster by inherent constitution. He is rather born unformed without any shaped identity. Therefore, as he absorbs the characteristics of humans, he feels to be closer to mankind. Despite the creatures effort to be closer to mankind, his constructed inner-personality is easily overridden by his deformity, and ultimately cannot depart from predetermination by his creator, Victor. The fall of his inner-personality occurs when the creature is shot by a boy after the creature saves a girl. The feelings of kindness and gentleness which I had entertained but a few moments before, gave place to hellish rage and gnashing of teeth. Inflamed by pain, I vowed eternal hatred and vengeance to all mankind (143). The sudden turnover of creatures personality from kindness and gentleness to hatred and vengeance suggests how easily his constructed virtue and inner-personality to be a person can be replaced as if his efforts are worthless. Regardless of his efforts in creating his inner-personal identity, the labeled physical monstrosity overlaps his self-construction and even brings him back to his initial status, a rejected and isolated life from the world. The insignificance of his self-education becomes more apparent when Victor replays his rejection to the creature: Begone! I will not hear you. There can be no community between you and me (103). The repetition of Victors rejection is evidence that there is not much change in the creatures connection to the world after his self-education. Although the creature learns the value of virtue and community, Victor denies the creatures needs when he insists that there is no community. As the creatures efforts turn out to be futile, the creator, Victor, seems to be the only one who can save the creature from misery. Even though the creature renounces all his virtue and passion to revenge on Victor after destroying his mate, Victors death, the loss of creator, does not allow him to be independent from misery: in his murder my crimes are consummated; the miserable series of my being is wound to its close (221). While Victor is the creatures source of agony, Victor has been the only relationship he actually has i n the world. The death of Victor represents the loss of core link between the creature and the world, which allows him at least to stay in the world. His demise, in fact, brings the complete isolation of the creature in the world and therefore his own annihilation in the world. The classic science fictions reflect that overcoming the creator or a higher authority is near impossible, and even if one defeats ones creator, what left is ones self-annihilation because one is directly connected with the creator. The scientific imaginations from classic science fiction do not provide actual freedom or extension of independence beyond the limit of the world. In classic science fictions, the freedom of imagination rather brings down the individual by imagining a higher authority in form of supernatural. Therefore, at the time of classic science fiction, the ideas of science fiction are powerful tool to erase existing boundaries in oneself, but seem to paralyze one by giving new boundaries, that are taller than the old boundaries.

Character Analysis Of Kino From the Pearl :: essays research papers

Kino, a character from the story "The Pearl," is a prime example of a developing character. From the start through to the end, he develops drastically. At the beginning, he was thought out to be a good loyal husband but as time went on he became a selfish, greedy person who would do anything for money.When the story began Kino seemed to be a good husband who wanted nothing more than to be able to support his family. After a scorpion had stung Coyotito, Kino prayed that he would find a pearl not to become a rich man but so that he could pay the doctor to heal the baby, as he would not work free.After Kino had spent long hard hours searching the ocean floor, he finally found the pearl he had worked for. At first when he found it, he only wanted to pay the doctor to cure Coyotito. However as time passed he began to think of all the things that he could acquire with the money form the pearl and began to develop greed and selfishness. When people asked him what he would buy now that he was a rich man, he was quick to list several items that came to his mind. One of these items was a rifle. Kino wanted a rifle because he wanted to show power over the rest of his village.When Kino took the pearl to the pearl buyers to sell, he was offered one thousand pesos. Kino declined that offer claiming that his pearl was "The Pearl of the World." By reacting in such a manner he yet again demonstrates his greed. It is not about saving Coyotito anymore, for he is already feeling well, it is now about the money. Although one thousand pesos was more money than Kino had ever seen he demanded that he would get fifty thousand pesos.Later in the text, Kino discovers Juana trying to destroy the pearl, causing Kino to become very angry, and resulted in him beating her. Although Juana was in very much pain she accepted the beating as if it were a punishment and stayed with Kino. A while later Kino was attacked by another man who wanted the pearl for himself and defended his pearl by killing the man. It is around this point in the story where Kino displays his greatest point of greed and selfishness.

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The main purpose of the article is to take a look at previously conducted research from the years 2000-2012, on the effectiveness of drug treatment programs. The main population of this research focuses in on prisoners, parolees, and probationers. The research suggested that those who were actively participating in cognitive-behavioral therapy, drug courts, and therapeutic communities had lower rates of drug use then those who did not receive these treatments. Researchers also conducted that effective treatment programs have these things going for them, emphasis on high-risk offenders, provided strong inducements to receive treatment, multiple interventions in the same time frame, intense treatment provided, and finally include aftercare. This article ties in perfectly with our research topic of the effectiveness of Narcotics Anonymous treatment programs. We will focus in more in depth at the numbers associated with this article to provide a full understanding of our research. Chen, Gila. 2006. â€Å"Social Support, Spiritual Program, and Addiction Recovery.† International Journal of Offender Therapy and Comparative Criminology. 50(3): 306-323. The author, social science researcher and lecturer at Bar-Ilan University, Gila Chen, PhD., focuses on the personal and emotional adjustments of inmates, who are recovering from substance addiction/abuse and who participated in a therapeutic intervention programs. There were two groups to her research: one group went through social support program that included spiritual factors (Narcotics Anonymous meetings with the 12-step course) while the other group went through a primarily social support program (Narcotics Anonymous meetings without the 12-step course). She had hypothesized that those w... ...statistical techniques. Regarding question one: for retention, the correlation was close to zero. For commitment, data suggested that individuals with higher levels of religiosity possessed higher levels of commitment to treatment. Overall, data indicates a weak to moderate relationship between religiosity and treatment outcomes. However, in some programs religiosity affiliation could be viewed as a positive resource whereas in other programs religiosity was a hindrance to recovery. For question two, data indicates that religiosity can be an effective resource to enhance retention if the clientele viewed religion as an important source to treatment recovery. For question three, data suggested that program religious emphasis was not related to retention. For commitment to treatment, level of program religious emphasis was significantly related to positive outcomes.

Elderlies in the Philippines Essay

When people grow old, they either have the option of being cared for by family or being cared for by the homes. In making that choice, there seems to be a cultural pattern or tradition that is prevalent. In most Western countries, where the values of youth, self-reliance and individualism are held in high regard, the latter is chosen most of the time. In Asian countries however, like that of China where the concept of ‘filial piety’ means showing obedience, deference and respect to your elders are honoured, taking in the elderly is a common practice. The significant number of the elderly in the Philippines population is not ignorable. In the Philippines, 6.8% of the 92.1 million household in 2010, make up the senior citizen sector. Among these, females (55.8%) outnumber the males (44.2%). The ageing index of the country was computed to be at 20.3% in 2010. This means, that for every five children under 15 years old, there is one person aged 60 years and over. But to add to add to this, these elderlies once contributed to the government’s institutions and their contributions should not be overlooked even though they seem to be well past their primes. They say, wisdom comes with age. Perhaps then, this paper, that serves to analyse the perceptions and receptions of the elderly, will contribute, not only to what today’s youth and the next generation could give back to the elderly but how the community and the country, could age with the elderly, both in years and in wisdom. The discussants and interviewees have varied backgrounds from Quezon City, to San Juan City and Makati City – almost all have children, most are still married and some of them still live with their children and grandchildren. LIVING ARRANGEMENTS: The Female Prowess Most of the respondents preferred to live with their daughters who are not married. If the latter is not fulfilled, they still prefer to live with their daughters over their sons. The respondents did not like being taken cared of by those that are married already because of: a) the inlaws b) the children and b) the husband. On an FGD, a male discussant said, â€Å"Ngayon nga ang hirap nung may asawa kasi kapag kapwa babae hyan, mahirap magkasundo.† On an FGD, a female discussant said, â€Å"Nawala na ang atensyon sa magulang at sa anak na lahat.† On an interview, a female interviewee said, â€Å"Mag-iiba talaga may asawa. Susundin niya ung asawa niya.† Despite the reasons they gave however, the underlying tradition brought about by the masculine dominated post-colonial Asian Catholic values puts an expectation and/or pressure on the female children as most of the respondents, when asked, prefer to live with their daughters going with the answer, â€Å"kasi babae eh†. The fact that no further explanations were offered by some suggests that it is understood what being a woman entails. Another discussant said â€Å"eh mga anak ko kasi mga babae kaya spoiled din ako sa mga pasalubong at alaga nila†, implying that girls are generous and caring. Not only is it given in this case, but expected as well, because the respondents chose their female over their male children. Birth order Like the sex difference in the perceptions of the elderly when it comes to the living arrangements they prefer, the birth order has a relevant count in the Filipino household. The eldest is looked up to to fulfil the cumulative responsibilities of the children, although it does not take precedence in choosing the female as the caregiver of the parents. The eldest might be a man and it is expected of him to marry whenever it’s the right time. Although the eldest is usually the bearer of the responsibilities with regards to family woes, he is expected to look at the family in a macrocosm (from his own family born out of marriage, to the family of his siblings, and to the family he was born out of), thus making way for the woman in the family to focus on the microcosm picture of taking care of the elderly. Birth order is of relevance because they have the power to influence one of the discussions of the constantly persist in the family when an elderly is involved. Mon ey A few respondents said that inheritance is a hard topic to discuss because the children drag in the birth order when the discussion is opened. â€Å"Mahirap pag-usapan agn mana. †¦Ako ang eldest, dapat sa akin and ganito, ganyan.† â€Å"Dapat pag-usapan na. Mahalaga ang pinag-uusapan ang mana, para hindi na magkagulo.† Although a few wish to evade the discussion that may break up the family, others pointed out that the earlier it gets talked about the lesser the trouble it would cause. Thus, the perception between the birth order and the money involved in the inheritance is of question. However, only one respondent answered straight as an arrow when asked the question. â€Å"Siguro kung meron man doon yun mapupunta sa makakatulong pa sa akin.† Taga-payo/Nanghihimasok Whereas they passively recognize that they should take an active role in the inheritance and in their living preferences, when asked about their other roles inside within the four walls, the elderlies answered that they take a passive stance knowingly. They usually do minimal household chores for the family. Taking care of the apos also came with the list especially when both the parents are working. The role of taking care of the grandchildren seems to be a practice that is accepted by the community. The help however extends still when they offer advice to the family although most of the respondents say that their takes on the matter merely serve as guides. â€Å"Mga important decisions, ayokong makialam.† Important decisions to be made are not sometimes consulted and/or offered but most of the respondents have indicated that their children should know what they are doing and that they are only there to guide but not to commit what grandparents are usually accused of: nanghih imasok or overstepping on family matters. Pamilyang Pilipino Still on the topic of how and where one lives, the topic of Hones for the Aged were brought to the floor. One verbatim account that could best collate the answers of others are worded, â€Å"Ang maganda lang dyan eh makakasama ka ng mga taong nakaka-initindi sa inyo dahil pare-pareho kayong oldies, pero ayoko atang matrap sa loob ng institusyon maski gaano kaganda.† All the respondents who were asked about their perceptions of the Home for the Aged had negatives views and did not wish to be in a Home. A common response was the respondents’ comparison of the Homes here with the Homes in the West from: the price of going into a home, the facilities, the care received, the government support. Some were actually tolerable to the idea of a Home provided that the Home is in the US. However, the concept of Pamilyang Pilipino is still very much there as they feel that they should stick together with their families. Children taking care of their parents seemed to be a given as well as one respondent answered. â€Å"SOP dapat yun†. Another pointed out that children must be taught by their schools of the responsibility of children to take care of their elders, implying that sending them to a Home does not constitute what care is. BEYOND the FOUR WALLS Libang Outside the confines of a house, the topic of work has been discussed with the respondents. Almost all of the respondents said that their work now is mostly for them to do something. Work now is treated as a â€Å"libangan na lamang† because they have pension, the children are no longer going to school and most of them are already working too. Work keeps them busy. â€Å"Eh kasi pag tumatambay lang ako para akong nagkakasakit,†, this thought on being idle has been voiced out by a lot of the respondents. Some respondents, especially those who are not entitled to their pension and don’t have children, do intend to still work while they still can because they do feel that they need to save. The thought of work being just a necessity and not a hobby prevails.All of them however, still say that they love their job and they try to still be good at it. â€Å"Ang naapektuhan lang sa akin ay ang bilis sa pagtatrabaho, lalo na kapag may rayuma. Kung dati nagagawa ko ang task ng isang oras nagagawa ko ngayon ng tatlong oras, yung dedication sa trabaho, walang pinagbago.† Organizations Besides from work, they have social groups that they participate in. Organizations seem to be hot even with the elderly. â€Å"Dati kasi wala namang ganito. Dati ung lola ko sa simbahan lang un. Ung ngayon naman, nasa brgy kami, may ganito kami, nasa qc hall kami. Kaya dumadami ung senior na nagpparticipate.† Associations seem to make the elderly’s time more fruitful. Being church group leaders and active participants make them look forward to something. Organizations offer belongingness when it can’t be found at home and/or in the workplace. The PRACTICES of RESPECT â€Å"Para nang ang trato ng mga kabataan ay parang halos kasing edad nila ang matatanda.† The distance between the elderlies and the today’s generation seem to be closer. And whereas almost all consider this to have a negative effect, some actually disagree. In Action If the presence of many organizations seems to be non-traditional with respect to the elderlies, the practices of respect are expected and are held in high regard as well. The respondents’ responses for respect come in two forms: in words and actions. As actions speak louder than words, most of the elderly said that the practices that they did for their grandparents, ceased to exist now. Pagmamano, a distinct Filipino trait when respecting the elderly is not practiced as much anymore. So is offering a seat during a bus ride and helping them to cross the street. With respect, it’s not what you do that counts but what you don’t as well. The presences of vices or engaging in bisyos are tantamount to disrespecting your elders. In Words The long standing po and opo still seem to be in effect as no respondent brought it up. But again, sometimes, it’s not what you say, but what you don’t that could please the elders. Whereas, in some cultures, explaining yourself and whatever misconduct or shortcoming is the accepted practice to show that you respect someone who is talking to you, in the Philippines, talking back is one of the most disrespectful things you could commit. A discussant defined respect as, â€Å"Un bang pag nagagalit ako, hndi sila sumasagot sa akin.† However, not all of the respondents agreed to this. A respondent pointed out that today’s generation are not only â€Å"mas western† but are more vocal. â€Å"Ngayon kasi nagkakaroon kasi ng dialog ang mga may edad at saka mga bata. Sinasabi nila kung ano ang mali. Hindi naman lahat ng magulang tama.† The dialogue between the elderly and the youth is seen as a way of adjusting to each other’s needs. A lmost all of the respondent however prefer what was practiced then, some saying, â€Å"Dati smin, isang tingin, tiklop ka na.† Kusang Loob/Utang na Loob/Asa Respect however, encompasses not only the tangible practices. It moves in the bigger picture or dialog between the elderly and the children. When asked about the support that their children can give to them, almost all answered that they do not want to keep their hopes up. The concept of asa seems to be greatly tied to the concept of asking help. Filipinos, in general â€Å"do not want to take no for an answer†. This Ready for Disappointment mentality mentioned in Lacson, 2001, persists even in the elderlies as they would rather not ask help because, as one respondent said, â€Å"Masakit umasa.† Although almost all of the respondents answered that they are not expecting help, the concept of kusang loob is present. â€Å"I did my best to provide at nagkukusang-loob naman silang tumulong sa akin ngayon.† â€Å"Hindi ako lumalapit. Ang nangyayari, sila mismo ang gumagawa ng paraan.† The elderly do not expect help. They expect the ir children to understand that help should not be asked but it is expected to be offered. Utang na Loob â€Å"Dapat tumanaw ka ng utang na loob. Hindi ka tao kung hindi dahil sa kanila.† Most of the respondents said that it is only right to give back to people who have spent on you. Because of their Ready for Disappointment, almost all did not explicitly say that it is their children who need to give back to them. They mainly pointed out the importance of giving back. The three concepts are tied together. The elderly do not want to ask for help and get their hopes up in the fear of being hurt or disappointed. But because they feel that they’ve raised their children in a befitting manner, they should look back and â€Å"tumanaw ng utang na loob† by offering help that they won’t ask but they somehow expect to a certain point. The RISE of TECHNOLOGY The elderly, although a stickler for the ways of showing respect, try to adapt themselves to the current generation and its technology and one respondent even attributed a practive of respect through the means of technology. When asked to define respect, she said, â€Å"Kinakamusta ako sa text.† â€Å"Kahit papano gusto ko updated ako sa mga pinag-uusapan ng mga bata, sa pinapanuod at ginagawa nila. Mabagal man ako makaintindi niyang ipad-ipad ng mga batang yan pero ngayon atleast natuto na akong mag email at magchat sa facebook.† This answer should be looked at a bigger picture however because unlike the other respondents, this respondent came from one of a city with a thriving business. And with that, the respondent is more surrounded by people who aggressively take part in the fast and changing world. The enthusiasm of the respondent was echoed by most of the respondents. Some practices of respect which could not be performed by the children were unknowingly blaming technology or the children who were born into a generation that is very technology-dependent. â€Å"Dati kasi pag dating ni amang may dala silang slippers (a Philippine tradition where the children brings the father the slippers on the premise that he needs to relax after a long day’s work), eh ngayon tutok na sa TV.† â€Å"Malakas kasi ung impluensya ng napapnuod. Imbis na making sa lola. Kasi may gngawa, kasi nagkkomputer.† â€Å"Nagsasalita ka ng salita mo, un pala may nakasaksak na earphones dito.† One of the respondents also noticed the reaction of the children towards technology when the elderly tries to involve themselves with the onhand technology. â€Å"Tapos pansin ko lang siguro na maikli ang pasensiya ng mga bata..lalo na pagtechnology ang tinatanong mo.†