Monthly Archives: July 2004

The Dilemma of the Overseas Filipino Worker

Dean Jorge Bocobo of Philippine Commentary captures the dilemma of the OFW (Overseas Filipino Worker):

The Philippines Overseas Employment Administration (POEA) reports that about 2500 Filipinos leave the country every day for jobs abroad. Many like hostage Angelo de la Cruz actually seek out the most dangerous jobs, such as truck driver in Fallujah for a Saudi oil company, precisely because these are the highest paying jobs and therefore also the ones that will require the shortest stints away from their families. In fact, last Saturday when the government “banned” Filipino workers for leaving for jobs in Iraq, some 100 of them stranded at the airport expressed a willingness to still continue with their plans to work there, saying they had already done everything necessary to go, sometimes even selling the family’s last remaining possessions to do so….

Here then, exposed for all to see, is the viscera of Filipino despair and heroism packed neatly into a kind of pact with the Devil: The Overseas Filipino Worker goes willingly even to perilous places like Iraq, with its daily toll of death, because they figure like this: If I stay in the Philippines, my family and I will probably starve to death or be forced into lives of crime and prostitution. If I go to work in a place like Iraq, we shall all have a chance at salvation and happiness in which there can only be two outcomes: If I live, then we shall all be saved and happy. If I die, only I shall die, but my family will surely be saved by the insurance policy granted by POEA. Either way, my family will be saved by my sojourn abroad. I therefore go willingly, please do not stop me at the airport.

That is the essential heroism of the modern OFW.

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Muninn on Deciphering Korean and Konglish

Muninn, who’s back to blogging, has some interesting posts on deciphering Korean by filtering words through screens of Japanese, Chinese, and/or English.

Konglish (like Let’s Dutch pay ‘let’s go Dutch’, overeat ‘vomit’, and walker ‘combat boots’)

Guessing Korean 안내 [annae] and 은행 [eunhaeng] (respectively, 案内 ‘information’, Jp. annai, not used in Ch.; and 銀行 ‘bank’, Jp. ginkô, Ch. yinhang).

BTW, the ginkgo tree in Korean is also eunhaeng. This is much easier for an English speaker who knows Japanese to remember than for a monolingual speaker of either Japanese or Chinese.

Its name means “silvery apricot” (銀杏 yin2 xin4) in Chinese. The same name is used in Japan, where ginkgo later transplanted, but the Japanese pronunciation [was] ginkyō, and this is what the Westerners heard in the eighteenth century. However, the modern Japanese reading is ichō or ginnan (although the Kanji are the same).

But Muninn warns of false cognates, like 手紙 ‘hand paper’, Jp. ‘(postal) letter’, Ch. ‘toilet paper’.

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Japaniizu Beesubooru, Pitchingu

More creative Japanese baseball terms of English origin: Pitching Terms

auto koosu ‘a pitch over the outside part of the plate’

in koosu ‘a pitch over the inside part the plate’

insura (< “inside slider”) ‘a slider over the inside part of the plate’

uinningu shotto ‘a pitcher’s best (“winning”) pitch’

eesu ‘ace’ (the team’s best pitcher)

oobaa suroo ‘overarm throw’

kaabu ‘curve ball’

kuikku mooshyon ‘quick throw to first base’

kontorooru ‘(pitcher’s) ball control’

shuuto ‘a pitch that shoots toward the inside corner of the plate’

suraidaa ‘slider’

supeedo booru ‘fastball’

cheenji ‘change up’

noo kon ‘lack of control’

nakkuru ‘knuckle ball’

pasu booru ‘passed ball’

battengu pitchaa ‘batting practice pitcher’

fuoa booru ‘a walk’

fuoku ‘fork ball’

furu kaunto ‘full count’ (= tsuu endo suree)

booru ‘pitch outside the strike zone; also, the pitch itself’

ririifu ‘relief pitcher, bullpen’

waindoappu ‘windup’

SOURCE: A Slightly Askew Glossary of Japanese Baseball Terms by professional translator Steven P. Venti

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Da Hawaii Pidgin Bible

Who Make Da Pidgin Bible?

From 1987, get 26 local peopo dat help fo make da Pidgin Bible. Dey da Pidgin Bible Translation Group. Dey all volunteer peopo dat stay talk Pidgin from small kid time. Dey give couple hour every week fo translate. Dey Christian peopo dat go diffren churches, but dey all working togedda…. An dey awready write 40% a Da Befo Jesus Book, but gotta check um plenny so gotta wait.

Some a dem live odda place now, some a dem get job dat no let um get time fo translate, an Auntie Rachel Silva, she wen mahke awready 1994. March 2000, dey pau make Da Jesus Book. June 2001, get um back from da printa guys. Five translata guys stay working awready fo make Da Befo Jesus Book.

Wat Da Bible Say Bout Important Stuffs?

Jesus say, “God wen get so plenny love an aloha fo da peopo inside da world, dat he wen send me, his one an ony Boy, so dat everybody dat trus me no get cut off from God, but get da kine life dat stay to da max foeva.” (John 3:16)

Tink hard bout wat I telling you. Cuz da Boss, he goin make shua you undastan everyting I say. So tink plenny bout Jesus, da Spesho Guy God Wen Send. He da One dat wen come from King David ohana. God wen make him come back alive, afta he wen mahke. An dass da Good Kine Stuff From God dat I stay telling everybody. (Letta Numba 2 Fo Timoty 2:7-8)

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Lutherans Celebrate 118 Years in PNG

The Papua New Guinea Post-Courier reports Lutherans Mark 118 years in Papua New Guinea.

ELCPNG Head Bishop Dr Wesley Kigasung said prior to the Lae celebrations, the Church has been through a lot in those 118 years.

“This year, the Evangelical Lutheran Church of Papua New Guinea celebrates 118 years of its Ministry of Proclamation of the Gospel. It is a celebration of a success story of God’s miraculous work and wonder in the life of this Church,” he said.

“The small beginning on the shores of Simbang in Finschhafen on July 12, 1886, when God led and guided his inspired and motivated servant Reverend Johannes Flierl of the Neuendettelsau Mission Society to set foot on a virgin soil to plant the first seed of the Gospel.

“The early beginning was tough and difficult and filled with doubts, but the persistence, patience, endurance and faith added with God’s guidance produced an amazing story. It is the story of the Lutheran adherents of the Evangelical Lutheran Church of Papua New Guinea.

“It is the amazing story of how the Church had grown from the early missionary beginnings in 1886 to the founding of the constituted Church body — Evangelical Lutheran Church of New Guinea — in 1956 to the declaration of the autonomous church – Evangelical Lutheran Church of PNG — in 1975.

Dr Kigasung said the church has developed from a small beginning in 1886 to over nearly one million members today with 16 Church districts.

Yikes. I was in PNG for their 90th anniversary.

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Workers of the World, We Apologize!

Andrei Codrescu, in The Hole in the Flag (Avon Books, 1991) quotes this apology from a banner in Moscow’s Red Square on 1 May 1989, just before he begins his introduction entitled “An Apology for History”–a couple paragraphs of which follow.

A gentle scholar of religions named Ioan P. Coulianou was murdered on May 21, 1991, in Chicago. It was a brutal and mysterious murder. He was found in a locked bathroom stall at the Divinity School of Chicago shot in the head. No money or valuables were taken. Someone had shot him over the top of the next stall. It was a professional execution. Coulianou, an erudite and multilingual man, wrote books about ancient religions and rituals. But he also cared about what might happen to our poor, sad country and wrote articles about it for Italian newspapers. He was critical, as many others including myself, were, of the neo-Communist government in power in Romania, critical about the survival of the vicious Securitate, critical about the resurgence of fascism and race-hatred. Were these criticisms sufficient to cause his death?

The day before Professor Coulianou was murdered, someone telephoned my family and many of my business associates and told them that I had committed suicide. At that time, this book had been circulating in galleys among reviewers and was scheduled for imminent publication. I was out of the country at the time and I was unable to deny the rumor immediately. It spread like wild fire. It was eerie trying to convince people that I wasn’t dead. And I wasn’t sure if the rumor was a warning or a cover in case I was really going to be dead. During the Ceausescu era this kind of calculated disinformation campaign was common. I cancelled the Chicago portion of my book tour.

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Hokutoriki Falls Apart

While most of the focus in sumo’s Nagoya Basho is on sole yokozuna (grand champion) Asashoryu, who now shares the lead with lowly maegashira Miyabiyama at 7-0, I’d like to ask what the hell happened to the shooting star of the Natsu Basho in May, Hokutoriki, who came within one playoff bout of stealing the tournament from Asashoryu, after both ended up with 13-2 records on the final day. As a result, Hokutoriki was promoted to sekiwake, skipping the komusubi rank altogether. Now, halfway into the very next tournament, Hokutoriki stands at 0-7. He’ll be lucky to end up right back where he started from after this tournament. I give him credit, at least, for not dropping out, but showing up every day and taking his lumps.

That’s News to Me has a wrap-up.

UPDATE (Day 8): Make that Hokutoriki 0-8, Asashoryu 8-0.

UPDATE (Day 9): Hokutoriki went up against Asashoryu, so it’s now 0-9 vs. 9-0.

UPDATE (Day 10): Asashoryu, now 10-0, ruined Miyabiyama’s perfect record, leaving him 9-1. But Hokutoriki finally won one by defeating Kyokushuzan, leaving both tied at 1-9.

UPDATE (Day 11): Cushions fly on the final bout as former ozeki (champion), now sekiwake (junior champion) Tochiazuma (now 9-2) upsets Asashoryu (now 10-1). And ozeki Chiyotaikai (now 9-2) ruined Hokutoriki’s short comeback, leaving him at 1-10.

UPDATE (Day 12): Thanks to sekiwake Wakanosato, Asashoryu’s losing streak (2) was longer than Hokutoriki’s winning streak (1). Asashoryu and Miyabiyama are now tied for first place at 10-2; while Hokutoriki, Kyokushuzan, Harunoyama, and Wakatoba are tied for last place at 2-10.

UPDATE (Day 13): Hokutoriki et al. trail at 2-11, Asashoryu and Miyabiyama still lead at 11-2.

UPDATE (Day 14): Hokutoriki 2-12, Asashoryu 12-2

UDDATE (Final): Hokutoriki rises to 3-12, but Asashoryu wins the basho at 13-2.

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Suppression of Free Speech in South Korea

The Asia Times runs a Pyongyang Watch series by Aidan Foster-Carter, who on 18 May 2004 described a sad case of Double jeopardy for North Korean defectors, but also bemoaned broader tendencies toward the suppression of free speech in South Korea. And this was before the SK government began restricting Internet access.

In the new South Korea, thuggery pays. It is here that bullies, enemies of free speech, of toleration, of democracy are being nourished in the country’s so-called progressive democratization. Not only are they challenging the values of free speech and toleration, but now they are attacking the victims who seek asylum from the tyrannical regime in North Korea….

You’d suppose that these refugees, many of whom have suffered terrible privation and persecution, would be welcomed with open arms in Seoul, wouldn’t you? Don’t the hearts of all good South Koreans go out to their oppressed, starving Northern brethren? Don’t they embrace the few who make it to freedom? Don’t they give them every help and encouragement, to bring closer the day when all Koreans can reunite in the freedom and prosperity that the South now takes for granted?

Well, no. Make that, hell no. And listen to this: on April 20, North Korean defectors opened an Internet radio station in Seoul. (Korean speakers can access it at www.freenk.net)…. What person with an ounce of human decency could possibly not wish Free NK well?

Fact is, many South Koreans are not sympathetic – and some are downright nasty. From day one, Free NK has been hassled and harassed – to the point where, after less than a month on the air, it now may have to close down: the building’s landlord can’t cope with the pressure, so he’s given Free NK notice to quit by the end of this month.

It’s an astonishing and shameful tale…. [They] have been subjected to “continuous threatening phone calls” and e-mails…. Critics get physical, too. A guard at the building said “strange people” come to protest every day….

Even if the actual bullies are a minority, their violence – for that’s what it is – has been nourished in a noxious new soil that is spreading in Seoul these days. I fear I was wrong about democratization in South Korea. At least some of those who fought against dictatorship weren’t, and aren’t, true democrats. What they hated was the generals’ right-wing politics, not authoritarianism per se.

Such self-styled “progressives”, who rule the roost in the new South Korea, seem to me merely to have turned the old values inside out, rather than made true progress. I sometimes think Koreans don’t do shades of gray, but prefer gestalt conversions: a total switch of world view. They flip.

In the bad old days, woe betide you if you said anything good about North Korea in Seoul. Now it’s a mirror image: If you say anything bad about Kim Jong-il, you’re a traitor. Even if, like the defectors of Free NK, you’ve suffered grievously under the Dear Leader – and therefore know whereof you speak, unlike head-in-sand fellow-travellers living safely south of the border.

I find this mentality not only despicable, but baffling. What is wrong with these people? Why do they not only defend tyranny, but attack its victims? What’s in their minds, let alone their hearts?

See also NKZone‘s post entitled Big Brother in South Korea.

UPDATE: Muninn offers a more nuanced take on Korean Media and the Political Pendulum.

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Circumcision: A Sensitive Etymology

So Linus [a Javanese Christian] lived with the idea of decay, a precious world in dissolution. His recent trouble with the young Muslims of Yogyakarta was like part of the new uncertainty.

“I write a short cultural essay for the local paper. I was in charge this year of the Javanese and Indonesian literature section of the Yogya art festival. In one of my columns I tried to present the Javanese music that still lives in our society but is not popular today. In the gamelan there is an instrument called the sitar, and a group called sitaran. As far as I know, people use this sitaran group at weddings and circumcision ceremonies. I tried to understand the custom of circumcision. I know from the Old Testament that the prophet Musa introduced this custom, and Musa is Jewish. Jewish in Indonesian is jahudi [= Yahudi] and circumcision is jahudi-sasi [see below]. I wanted to make a historical-cultural point. To make for a better festival. I wasn’t touching the Muslim custom only, because Christians here also practice circumcision. Today it’s not only a religious thing, but a health precaution.

“I went to the paper, the office, on Thursday afternoon, two days after, to get my money for the article. Seventy-five thousand rupiah.” About thirty-five dollars. “And the journalists told me that some young Muslims had just brought some leaflets to the newspaper. The leaflet said, ‘Hang Linus. Linus mocks Muslims.’ They were trying to stir up the students.”

I said, “Weren’t you expecting something like that?”

“I was surprised. I thought that if someone doesn’t agree he would write in the newspaper against what I had written. Maybe they have a crisis of identity as a young generation. They are young people who have not finished in the university.

“I came home, and in the morning some soldiers came here with a captain and said, ‘Linus, what did you do? Did you mock the Muslims?’ I said, ‘No.’ The captain had a copy of the article. He said he didn’t see any reference to Muslims. Then he said, ‘And now we will all go to Yogya. And follow me, please.’ We went, to the fourth level of the local command.”

It was Linus’s way of expressing the seriousness with which the army took the affair.

SOURCE: Beyond Belief: Islamic Excursions Among the Converted Peoples (Vintage, 1998), pp. 82-83

Hmm. Something’s not right. My Kamus Inggris-Indonesia (Cornell, 1975) lists only two base forms for circumcision: sunatan (> penyunatan) and khitanan, and doesn’t list anything like sasi at all (except sasis ‘chassis’). The root khitan, like most kh- words, is probably from Arabic, but sunat has an interesting alternate definition: “2. skim money off the top of a budget so that the grantee gets only a portion. Anggaran y[an]g lima belas juta itu di-[sunat] lima Five million were taken from the budgeted 15 (so that the department received only 10 million of the amount allotted).” The second practice (‘skimming’) seems far more universal than the first (‘skinning’).

I wonder if “jahudi-sasi” is Javanese (not Indonesian) for ‘Jewish rite’. Compare Javanese sasi Muharram (Muharram being the first month of the Muslim year). But, in that case, the order should be sasi Jahudi because modifiers generally come after nouns in Indonesian and Javanese, as in French or Spanish.

Moreover, there is a sasi meaning ‘taboo’ that seems to be more common in Maluku and eastern Indonesia, far from Java. Could Naipaul’s Linus, the Javanese Christian, have been a Christian of Moluccan ancestry?

Sasi: a varied family of customary practices and laws (or rules) which establish limitation of access to individually or collectively controlled territory and/or resources. To place sasi on an area means to put into effect a time-limited prohibition on entry and behavior within that area. Individual trees, as well as entire regions of orchard lands or “wild forest”, might be placed under sasi (ZERNER, 1994:1118)

In the Moluccas of eastern Indonesia, customary practices to control access to resources are generally known as sasi in which harvest of selected coastal and land resources are subject to particular regulation. The function and history of sasi are diverse. For instance, sasi lola (trochus shell) spread extensively throughout the Moluccas in the mid 1970s when economic demand for the shell neccesitated control over its harvest while sasi lompa (sardine-like fish) is found only on Haruku Island and its origin may be traced back several hundred years. [Note that the modifying noun that identifies what the taboo applies to always follows sasi.]

Land and marine resource ownership in Irian Jaya is historically clan-based. But when Indonesia took over Irian Jaya in the late 60’s, the Jakarta government declared that all land belonged to the state by law. The traditional community-based system of marine resource management called sasi forbids the use of specific resources for a designated period of time in order to allow them to recover.

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Fifth Anniversary of 18 Tir 1378 (Persian Calendar)

The fifth anniversary of the 1999 student uprising in Iran falls on 8 July–18 Tir by the Persian calendar. The constitutional monarchy-oriented Iranian Voice describes the events of that day and offers a photo gallery.

Five years ago the Islamic Regime forces attacked the student dorm on July 8 as students held a peaceful gathering protesting the closure of a popular daily paper. Islamic regime reported one person dead and 34 other injured but the press reported that the number of fatalities and injured was much higher. Some 4,000 demonstrators were said to have been arrested.

The left-oriented Iran National Front, supporters of former Prime Minister Mossadegh–elected in April 1951, deposed by coup d’état on 19 August 1953 (28 Mordad)–posted a long write-up on the first anniversary of the uprising.

Today, we observe the first anniversary of the pro-democracy uprising, which was led by the students and widely supported by the Iranian people that was crushed by the dictatorship. On the night of 18 Tir 1378 (July 8, 1999), after the pro-democracy students had returned to their dormitories from their protest sit-in against the closure of a newspaper, in the middle of night, the forces of repression attacked student dormitories, murdered and beat up our young brave students, and imprisoned the pro-democracy nationalist activists. The forces of tyranny attempted to destroy the opponents of dictatorship, whether the student activists, nationalist activists, or the ordinary people on the streets who have had enough with the ruling dictatorship.

And the right-oriented Activist Chat quotes Human Rights Watch.

“The European Union’s weak response to continuing human rights violations in Iran is deeply disturbing,” said Whitson, “It’s time for the European Union to condemn Iran’s record of persecution and torture and to set real benchmarks that the government must meet.” Human Rights Watch called on the Iranian government to release all political prisoners and effectively prohibit torture immediately.

The Democracy for Iran website based in Germany has a listing of demonstrations around the world on this date. When left, right, and center are agin’ ya, ya gotta be screwing up big time.

In the lead-up to this date, Far Outliers has posted a series of excerpts from V.S. Naipaul’s account of his travels in Iran in 1979-80 and in 1995: on the hanging judge of the revolution, on revolutionary disillusionment, on punishing the bourgeoisie, on revolutionary fashion, and on the revolutionary blame game after things began to go sour. I have no idea how accurate Naipaul’s impressions are, but I suspect they capture a prevailing sense of twin disillusionment with both the Khomeini Revolution and the likely outcomes of either counterrevolution or progressive revolution. On this score, you can count me ‘cautiously pessimistic’.

The final installment follows.

They want to control your way of sitting and your way of talking, Mr. Parvez said. And Tehran at night, in some of its main roads, was like an occupied city, or like a city in a state of insurrection, with Revolutionary Guards and, sometimes, the more feared Basiji volunteers at roadblocks. They were not looking–on these almost personal night hunts–for terrorists so much as for women whose hair was not completely covered. And not so much for weapons as for alcohol or compact discs or cassettes (music was suspect, and women singers were banned).

The people of Tehran could spot these roadblocks before the visitor did. One night, when we passed some people who had been picked up, the lady driving us said it was all a matter of knowing how to talk to the Guards. Once, when she was stopped, she had said, as though really wishing to know, “What is wrong with my hijab [headdress], my son?” And the young man, of simple background, not feeling himself rebuffed or challenged by the lady, but thinking he was being treated correccty, had let her go. Such were the ways of obedience and survival that people had learnt here.

But parallel with this was a feeling that this kind of humiliation couldn’t go on. Though all the capacity for revolution or even protest had been eradicated after forty years of hope and letdown, and people were now simply weary, after all the bloodletting–first of protesters in the Shah’s time, and then of the Shah’s people after the revolution, and the communists, together with the terrible slaughter of the war–there was a feeling now, with that weariness, that something had to snap in Iran. And, almost as part of wishing for that breaking point, stories were being told now that Khomeini had really been foisted on the Iranian people by the great powers; and that certain important mullahs were making their approaches to people to ask for their goodwill when things changed, and the Islamic Republic was abandoned.

That was 9 years ago.

SOURCE: Beyond Belief: Islamic Excursions Among the Converted Peoples (Vintage, 1998), pp. 154-155

UPDATE: Robert Tagorda recorded his experience of the 2003 commemoration in Los Angeles.

My new friend told me that he moved from Tehran to “Irangeles” when he was eight. Since then, he said, he’s been organizing demonstrations, calling CNN and other news organizations regularly to devote more time to the mullahs’ atrocities, and distributing videos of women stoned to death. He accepted that his 72,000 brothers and sisters in the area couldn’t all be there with us, though it troubled him a little to think that the “majority of the silent” would likely be the first to enjoy a free Iran. When I asked him if his group ever approached the antiwar students at nearby UCLA, he only questioned why they didn’t speak out when Iraq fought his people. When I asked him if President Bush should intervene, he flatly said “no”: Iranians themselves are ready to take back their country….

I left with mixed feelings, but my optimism prevailed. In 1986, at the age of nine, I immigrated from the Philippines as the People Power Revolution brought democracy. Sue me for believing that Iranians can do the same.

Pejman Yousefzadeh (Pejmanesque) has much more.

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